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


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

TOPICS
SEE ALSO


AUTH

BOOKS
A_Treatise_on_Cosmic_Fire
Avatamsaka_Sutra
Bhagavata_Purana
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Dark_Night_of_the_Soul
DND_DM_Guide_5E
Eloquent_Javascript
Enchiridion_text
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
Evolution_II
Faust
Flower_Adornment_Sutra_(Avatamsaka_Sutra)_Prologue
Full_Circle
General_Principles_of_Kabbalah
Guru_Bhakti_Yoga
Heart_of_Matter
Infinite_Library
Introduction_To_The_Middle_Way__Chandrakirti's_Madhyamakavatara_with_Commentary_by_Dzongsar_Jamyang_Khyentse_Rinpoche
Isha_Upanishad
Labyrinths
Letters_on_Occult_Meditation
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Manual_of_Zen_Buddhism
Meditation__The_First_and_Last_Freedom
Metamorphoses
Mind_-_Its_Mysteries_and_Control
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Preparing_for_the_Miraculous
Process_and_Reality
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1955
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Studies_in_the_Lankavatara
The_Bhagavad_Gita
The_Categories
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Externalization_of_the_Hierarchy
The_Golden_Bough
The_Imitation_of_Christ
The_Integral_Yoga
The_Ladder_of_Divine_Ascent
The_Lotus_Sutra
The_Odyssey
The_Perennial_Philosophy
The_Republic
The_Secret_Doctrine
The_Synthesis_Of_Yoga
The_Tibetan_Book_of_the_Dead
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Twilight_of_the_Idols
Vishnu_Purana
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
05.02_-_Satyavan
05.03_-_Satyavan_and_Savitri
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
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.11_-_The_Kalki_Avatar
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.16_-_On_love_of_money_or_avarice.
1.16_-_The_Process_of_Avatarhood
1.23_-_Our_Debt_to_the_Savage
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
13.06_-_The_Passing_of_Satyavan
14.03_-_Janaka_and_Yajnavalkya
14.04_-_More_of_Yajnavalkya
18.01_-_Padavali
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1958-05-28_-_The_Avatar
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.rb_-_A_Cavalier_Song
1.wby_-_The_Travail_Of_Passion
1.whitman_-_Cavalry_Crossing_A_Ford
1.whitman_-_Savantism
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
35.03_-_Hymn_To_Bhavani
37.04_-_The_Story_Of_Rishi_Yajnavalkya
38.06_-_Ravana_Vanquished
5.06_-_Origins_And_Savage_Period_Of_Mankind
Avatars_of_the_Tortoise
Bhagavad_Gita

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
0.00a_-_Participants_in_the_Evening_Talks
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
0.01_-_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_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.07_-_Letters_to_a_Sadhak
01.01_-_The_Symbol_Dawn
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.06_-_Vivekananda
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.11_-_The_Basis_of_Unity
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
0.13_-_Letters_to_a_Student
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1957-07-18
0_1957-12-21
0_1958-05-11_-_the_ship_that_said_OM
0_1958-07-25a
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-10
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-12-15_-_tantric_mantra_-_125,000
0_1959-06-03
0_1959-07-09
0_1960-01-28
0_1960-10-25
0_1960-10-30
0_1960-11-12
0_1960-11-15
0_1961-01-22
0_1961-02-07
0_1961-03-07
0_1961-03-11
0_1961-04-15
0_1961-04-25
0_1961-04-29
0_1961-07-28
0_1961-08-05
0_1961-09-30
0_1961-10-30
0_1961-11-05
0_1961-12-20
0_1962-01-12_-_supramental_ship
0_1962-01-21
0_1962-03-06
0_1962-04-13
0_1962-05-15
0_1962-05-24
0_1962-06-02
0_1962-07-21
0_1962-08-28
0_1962-11-17
0_1962-11-20
0_1962-12-04
0_1962-12-12
0_1962-12-15
0_1963-01-09
0_1963-03-27
0_1963-05-18
0_1963-06-29
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-28
0_1963-10-16
0_1963-11-04
0_1963-12-25
0_1964-02-13
0_1964-02-26
0_1964-07-18
0_1964-08-11
0_1964-08-19
0_1964-10-10
0_1964-10-17
0_1964-10-24b
0_1965-03-20
0_1965-06-12
0_1965-06-14
0_1965-08-04
0_1965-08-21
0_1965-09-25
0_1965-10-10
0_1965-12-04
0_1966-03-26
0_1966-07-27
0_1966-08-24
0_1966-09-30
0_1966-10-22
0_1967-04-12
0_1967-05-03
0_1967-07-26
0_1967-09-13
0_1967-09-16
0_1967-09-23
0_1967-09-30
0_1967-10-19
0_1967-11-15
0_1968-02-17
0_1968-05-02
0_1968-05-04
0_1968-06-08
0_1968-07-17
0_1968-08-28
0_1968-11-13
0_1968-11-27
0_1969-05-24
0_1969-05-28
0_1969-07-12
0_1969-07-26
0_1969-07-30
0_1969-10-11
0_1969-10-25
0_1969-11-05
0_1969-11-15
0_1969-12-13
0_1970-03-14
0_1970-06-06
0_1970-07-04
0_1970-07-11
0_1970-07-22
0_1970-09-09
0_1971-03-10
0_1971-05-01
0_1971-07-17
0_1971-07-21
0_1971-08-28
0_1971-10-13
0_1971-11-10
0_1971-12-04
0_1972-01-29
0_1972-02-09
0_1972-03-29a
0_1972-10-28
0_1972-12-23
0_1973-01-17
0_1973-01-24
0_1973-03-14
0_1973-03-17
0_1973-03-28
0_1973-04-07
0_1973-05-05
02.01_-_A_Vedic_Story
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
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_-_The_Descent_into_Night
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.10_-_Independence_and_its_Sanction
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
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_-_The_Language_Problem_and_India
03.12_-_TagorePoet_and_Seer
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.04_-_A_Global_Humanity
04.04_-_The_Quest
04.05_-_The_Immortal_Nation
04.07_-_Readings_in_Savitri
04.09_-_Values_Higher_and_Lower
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.36_-_To_the_Heights-XXXVI
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_True_Charity
05.09_-_Varieties_of_Religious_Experience
05.14_-_The_Sanctity_of_the_Individual
05.18_-_Man_to_be_Surpassed
05.24_-_Process_of_Purification
05.31_-_Divine_Intervention
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.09_-_How_to_Wait
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.32_-_The_Central_Consciousness
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
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.03_-_Death_in_the_Forest
08.24_-_On_Food
08.36_-_Buddha_and_Shankara
08.38_-_The_Value_of_Money
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.10_-_The_Supramental_Vision
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
1.007_-_The_Elevations
1.008_-_The_Principle_of_Self-Affirmation
1.008_-_The_Spoils
1.009_-_Repentance
1.00a_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_Main
1.00_-_Preface
1.00_-_Preliminary_Remarks
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
1.010_-_Jonah
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.011_-_Hud
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
1.015_-_The_Rock
1.017_-_The_Night_Journey
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
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_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_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_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_King_of_the_Wood
1.01_-_The_Offering
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_Ta-Ha
1.021_-_The_Prophets
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.026_-_The_Poets
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
1.02_-_BOOK_THE_SECOND
1.02_-_Fire_over_the_Earth
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
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_-_Taras_Tantra
1.02_-_The_Age_of_Individualism_and_Reason
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_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Philosophy_of_Ishvara
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.031_-_Intense_Aspiration
1.031_-_Luqman
1.032_-_Our_Concept_of_God
1.032_-_Prostration
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.039_-_Throngs
1.03_-_A_Parable
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
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_Knowledge_of_the_World.
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
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_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.044_-_Smoke
1.045_-_Piercing_the_Structure_of_the_Object
1.046_-_The_Dunes
1.048_-_Victory
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_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_-_Religion_and_Occultism
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_The_Mount
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.054_-_The_Moon
1.058_-_The_Argument
1.05_-_Adam_Kadmon
1.05_-_Bhakti_Yoga
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_-_Hymns_of_Bharadwaja
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Pratyahara_and_Dharana
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
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_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.066_-_Prohibition
1.069_-_The_Reality
1.06_-_Agni_and_the_Truth
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Dhyana
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_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Origin_of_the_four_castes
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_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
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_-_WITCHES_KITCHEN
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.077_-_The_Unleashed
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Note_on_the_word_Go
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.082_-_The_Shattering
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Dawn
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
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_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Three_Schools_of_Magick_3
1.092_-_The_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
1.09_-_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_-_FAITH_IN_PEACE
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Talks
1.09_-_The_Chosen_Ideal
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
11.03_-_Cosmonautics
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
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_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Mantra_Yoga
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
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_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Yoga_of_the_Intelligent_Will
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
1.111_-_Thorns
11.13_-_In_these_Fateful_Days
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
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_-_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_Seven_Rivers
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.1.2_-_Commentary
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_God_Departs
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
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_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.14_-_Bibliography
1.14_-_BOOK_THE_FOURTEENTH
1.14_-_Descendants_of_Prithu
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_Index
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_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_On_love_of_money_or_avarice.
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_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_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_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_Life
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
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
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
12.06_-_The_Hero_and_the_Nymph
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Equality_and_Knowledge
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Families_of_the_Daityas
1.21_-_Tabooed_Things
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_Tabooed_Words
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
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
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Necromancy_and_Spiritism
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
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_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.27_-_AT_DAKSHINESWAR
1.27_-_Succession_to_the_Soul
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_The_Myth_of_Adonis
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.02_-_Equality__The_Chief_Support
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Golden_Mean
1.34_-_The_Myth_and_Ritual_of_Attis
1.3.5.04_-_The_Evolution_of_Consciousness
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Woman_-_Her_Magical_Formula
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
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
1.40_-_The_Nature_of_Osiris
1.42_-_This_Self_Introversion
1.439
1.43_-_Dionysus
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
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
15.03_-_A_Canadian_Question
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.09_-_One_Day_More
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_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
16.02_-_Mater_Dolorosa
16.03_-_Mater_Gloriosa
1.60_-_Between_Heaven_and_Earth
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Original_Sin
17.09_-_Victory_to_the_World_Master
17.11_-_A_Prayer
1.72_-_Education
1.74_-_Obstacles_on_the_Path
1.78_-_Sore_Spots
18.01_-_Padavali
18.02_-_Ramprasad
18.04_-_Modern_Poems
1.83_-_Epistola_Ultima
1914_06_14p
1914_08_21p
19.20_-_The_Path
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-06-09_-_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
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-03-08_-_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
1951-03-24_-_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
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
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
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1953-07-15
1953-10-07
1953-10-21
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
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
1955-06-01_-_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
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
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
1956-08-15_-_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
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
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
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-03-08_-_A_Buddhist_story
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-05-28_-_The_Avatar
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1960_03_02
1960_04_07?_-_28
1960_06_03
1960_06_08
1960_06_16
1960_06_29
1960_08_24
1961_03_11_-_58
1961_04_26_-_59
1962_02_27
1962_05_24
1969_08_31_-_141
1969_09_23
1969_12_11
1969_12_26
1970_02_16
1970_03_13
1970_03_14
1970_04_01
1970_05_12
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_The_Atheist
1.ac_-_The_Ladder
1.ac_-_The_Wizard_Way
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_Others_have_told_me
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.ap_-_The_Universal_Prayer
1.asak_-_Love_came
1.asak_-_On_Unitys_Way
1.bsf_-_Raga_Asa
1.bsv_-_Dont_make_me_hear_all_day
1.bsv_-_Make_of_my_body_the_beam_of_a_lute
1.bsv_-_The_eating_bowl_is_not_one_bronze
1.bsv_-_The_pot_is_a_God
1.bsv_-_The_Temple_and_the_Body
1.bsv_-_The_waters_of_joy
1.bsv_-_Where_they_feed_the_fire
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Celephais
1f.lovecraft_-_Dagon
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Polaris
1f.lovecraft_-_The_Alchemist
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_Curse_of_Yig
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_Haunter_of_the_Dark
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_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Nameless_City
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_Street
1f.lovecraft_-_The_Temple
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_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_German_Faith
1.fs_-_Hero_And_Leander
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song
1.fs_-_The_Artists
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Hostage
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Veiled_Statue_At_Sais
1.fua_-_The_Dullard_Sage
1.grh_-_Gorakh_Bani
1.hcyc_-_34_-_They_roar_with_Dharma-thunder_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.hs_-_Cypress_And_Tulip
1.hs_-_Meditation
1.hs_-_Mystic_Chat
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_Will_Beat_You_Up
1.ia_-_A_Garden_Among_The_Flames
1.ia_-_My_Heart_Has_Become_Able
1.ia_-_My_heart_wears_all_forms
1.ia_-_Wonder
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Epistle_To_John_Hamilton_Reynolds
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_-_King_Stephen
1.jk_-_Lamia._Part_I
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jlb_-_Afterglow
1.jlb_-_Everness
1.jlb_-_Rosas
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Labyrinth
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Come,_Come,_Whoever_You_Are
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_Lovers
1.jr_-_Rise,_Lovers
1.jr_-_Seizing_my_life_in_your_hands,_you_thrashed_me_clean
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Happiness_And_Vision
1.jwvg_-_To_My_Friend_-_Ode_I
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Poem_7
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.lb_-_Before_The_Cask_of_Wine
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_On_Reading_Lord_Dunsanys_Book_Of_Wonder
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_To_Alan_Seeger-
1.mb_-_O_I_saw_witchcraft_tonight
1.ml_-_Realisation_of_Dreams_and_Mind
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.okym_-_38_-_One_Moment_in_Annihilations_Waste
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Homers_Hymn_To_Castor_And_Pollux
1.pbs_-_Hymn_to_Intellectual_Beauty
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_During_The_Castlereagh_Administration
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_Otho
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
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_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Zucca
1.pbs_-_To_Coleridge
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_William_Shelley
1.pbs_-_War
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Fairy-Land
1.poe_-_Lenore
1.poe_-_Ulalume
1.rajh_-_God_Pursues_Me_Everywhere
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
1.rb_-_A_Cavalier_Song
1.rb_-_After
1.rb_-_Andrea_del_Sarto
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_By_The_Fire-Side
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
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_-_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_Last_Ride_Together
1.rb_-_Times_Revenges
1.rb_-_Waring
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_Who_is_that_Syama_woman
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Fireflies
1.rt_-_Krishnakali
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Pole_Star
1.rt_-_The_Call_Of_The_Far
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_Boston
1.rwe_-_Each_And_All
1.rwe_-_Forerunners
1.rwe_-_Freedom
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Hamatreya
1.rwe_-_May-Day
1.rwe_-_Monadnoc
1.rwe_-_My_Garden
1.rwe_-_Ode_To_Beauty
1.rwe_-_Politics
1.rwe_-_Song_of_Nature
1.rwe_-_The_Forerunners
1.rwe_-_The_Snowstorm
1.rwe_-_Threnody
1.rwe_-_Woodnotes
1.sfa_-_How_Virtue_Drives_Out_Vice
1.sfa_-_The_Salutation_of_the_Virtues
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.srmd_-_The_universe
1.stav_-_In_the_Hands_of_God
1.stav_-_Oh_Exceeding_Beauty
1.tm_-_The_Fall
1.vpt_-_As_the_mirror_to_my_hand
1.wby_-_A_Memory_Of_Youth
1.wby_-_Baile_And_Aillinn
1.wby_-_In_The_Seven_Woods
1.wby_-_Lapis_Lazuli
1.wby_-_Swifts_Epitaph
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Travail_Of_Passion
1.wby_-_Under_The_Moon
1.wby_-_Vacillation
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Cavalry_Crossing_A_Ford
1.whitman_-_City_Of_Ships
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Eidolons
1.whitman_-_Ethiopia_Saluting_The_Colors
1.whitman_-_Faces
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_Laws_For_Creations
1.whitman_-_Longings_For_Home
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Miracles
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_O_Star_Of_France
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Patroling_Barnegat
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Savantism
1.whitman_-_Sea-Shore_Memories
1.whitman_-_So_Long
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIX
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Spirit_That_Formd_This_Scene
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Wound_Dresser
1.whitman_-_To_Think_Of_Time
1.whitman_-_Unnamed_Lands
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Prophecy._February_1807
1.ww_-_Artegal_And_Elidure
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Fidelity
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_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_-_Mutability
1.ww_-_Nutting
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_Rural_Architecture
1.ww_-_Ruth
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
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_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
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_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_Vaudracour_And_Julia
1.ww_-_Waldenses
1.ww_-_Written_in_London._September,_1802
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.06_-_Translations_in_French
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Object_of_Knowledge
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Atomic_Motions
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
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_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
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_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Way_and_the_Bhakta
2.1.3.3_-_Reading
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.4.2_-_Teaching
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.16_-_The_15th_of_August
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
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_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_THE_MASTER_AND_DR._SARKAR
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Psychic_Being
22.04_-_On_The_Brink(I)
22.06_-_On_The_Brink(3)
2.20_-_Nov-Dec_1939
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
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_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.02_-_Mantra_and_Japa
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.1.06_-_Opening_to_the_Force
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Svetasvatara_Upanishad
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
25.05_-_HYMN_TO_DARKNESS
26.02_-_Other_Hymns_and_Prayers
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
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
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
30.18_-_Boris_Pasternak
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_Faith_and_the_Divine_Grace
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_SAL
3.05_-_The_Conjunction
3.07_-_The_Formula_of_the_Holy_Grail
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_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
31.05_-_Vivekananda
31.09_-_The_Cause_of_Indias_Decline
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Spells
3.12_-_Of_the_Bloody_Sacrifice
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Conservation_and_Progress
3.2.03_-_Jainism_and_Buddhism
32.04_-_The_Human_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
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.21_-_Of_Black_Magic
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.07_-_Alipore_Jail
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.16_-_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
34.08_-_Hymn_To_Forest-Range
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.02_-_Hymn_to_Hara-Gauri
35.03_-_Hymn_To_Bhavani
35.04_-_Hymn_To_Surya
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
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_GOLD_AND_SPIRIT
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_The_Passion_Of_Love
4.06_-_THE_KING_AS_ANTHROPOS
4.08_-_The_Liberation_of_the_Spirit
4.0_-_NOTES_TO_ZARATHUSTRA
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1_-_The_Difficulties_of_Yoga
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.17_-_The_Action_of_the_Divine_Shakti
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.20_-_THE_SIGN
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
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
4.25_-_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_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3_-_Bhakti
4.41_-_Chapter_One
4.42_-_Chapter_Two
4.4.4.10_-_The_Descent_of_Ananda
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Proem
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.03_-_The_Divine_Body
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_THE_OLD_ADAM
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.08_-_ADAM_AS_TOTALITY
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.6_-_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
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_Great_Meteorological_Phenomena,_Etc
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.08_-_Intellectual_Visions
6.0_-_Conscious,_Unconscious,_and_Individuation
7.02_-_Courage
7.03_-_Cheerfulness
7.04_-_Self-Reliance
7.06_-_The_Simple_Life
7.08_-_Sincerity
7.10_-_Order
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.16_-_Sympathy
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Avatars_of_the_Tortoise
Averroes_Search
Bhagavad_Gita
Big_Mind_(non-dual)
Blazing_P1_-_Preconventional_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_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_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_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_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
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_IX
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Diamond_Sutra_1
DM_2_-_How_to_Meditate
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Emma_Zunz
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
Euthyphro
First_Epistle_of_Paul_to_the_Thessalonians
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
IS_-_Chapter_1
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
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The_Book_of_Job
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
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The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
the_Eternal_Wisdom
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Gold_Bug
The_Gospel_According_to_John
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Immortal
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Pythagorean_Sentences_of_Demophilus
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Timaeus
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PRIMARY CLASS

SIMILAR TITLES
ava
Avatamsaka Sutra
Avatar
Basava
Bhagavad Gita
Bhagavan
Bhagavata Purana
Eloquent Javascript
Flower Adornment Sutra (Avatamsaka Sutra) Prologue
H P Blavatsky
Introduction To The Middle Way Chandrakirti's Madhyamakavatara with Commentary by Dzongsar Jamyang Khyentse Rinpoche
Om Namo Bhagavate
Padmasambhava
Shraddhavan
Studies in the Lankavatara
The Bhagavad Gita
Yajnavalkya

DEFINITIONS


TERMS STARTING WITH

Ava. [alt. Inwa]. Name of the chief Burmese (Myanmar) kingdom and its capital that flourished in Upper Burma between the fourteenth and sixteenth centuries CE. Founded in 1364 at the confluence of the Irrawaddy and Myitnge rivers, the city of Ava, whose official PAli name is Ratanapura, was the successor state of the PAGAN empire (1044-c. 1287), whose cultural, religious, and political traditions Ava's kings consciously sought to preserve. While occupying a much reduced realm compared to imperial Pagan and hemmed in by the hostile Mon kingdom of RAmaNNa (Pegu) in the south, and Shan warlords in the north and east, Ava remained the preeminent military power in the region through its strategic control of the irrigated district of Kyaukse. Ava's kings were lavish in their support of Buddhist institutions as testified by the numerous pagodas and temples constructed within the environs of the city. Especially important were the Sagaing hills on the opposite shore of the Irrawaddy river, where successive kings built scores of monasteries and colleges, making it one of Southeast Asia's major TheravAda scholastic centers. In contrast to the neighboring Mon and Thai kingdoms, which by the fifteenth century had largely adopted the reformed THERAVADA Buddhism of Sri Lankan tradition, Ava continued to patronize its own native "unreformed" sangha, which was descended from Pagan and which Ava regarded as possessing a purer and more ancient pedigree than that of the Sinhalese. The political and religious traditions preserved at Ava came to an abrupt end, however, when in 1527, Shan armies overran the capital and three years later massacred its monks. Ava's glory was resurrected in 1635 when King Thalun (r. 1629-1648) rebuilt the city and made it the capital of the restored Burmese empire of Taungoo. From the throne of Ava, Thalun orchestrated a major Buddhist revival in which he rebuilt the kingdom's ancient national shrine of Shwesettaw near Minbu and erected the gigantic Kaungmudaw pagoda in Sagaing. In addition to the construction of monuments, Thalun held an inquest into monastic lands and instituted the office of ecclesiastical censor (B. mahadan-wun) to oversee religious affairs throughout the country, an office that survived into the British period. Ava was again sacked and its king executed by Mon rebels in 1752, an event that marked the end of the Taungoo dynasty. It was rebuilt and served twice as the capital of the third Burmese empire of Konbaung in 1765-1783 and 1823-1837.

Avabodha (Sanskrit) Avabodha [from ava down away + bodha awakening] Consciously cognizant or aware of; hence discrimination or awakened perception.

Avaccheda: Delimitation; section.

Avaccheda-upadhi: Limiting condition; limiting adjunct.

Avaccheda-vada: Doctrine of limitation; doctrine that the soul is the highest Self, limited by adjuncts.

Avacchinna-chaitanya: Consciousness limited by adjuncts.

Avadānasataka

AvadAnasataka. (T. Rtogs pa brjod pa brgya pa; C. Zhuanji baiyuan jing; J. Senju hyakuengyo; K. Ch'anjip paegyon kyong 撰集百經). In Sanskrit, "A Hundred Tales" (AVADANA). The collection was originally ascribed to the SARVASTIVADA school but is now thought to belong to the MuLASARVASTIVADA, because of the large number of stereotyped passages that the AvadAnasataka shares with the DIVYAVADANA and the MulasarvAstivAda VINAYA and its close correlation with certain other elements of the MulasarvAstivAda vinaya. Hence, the AvadAnasataka most likely originated in the northwest of the Indian subcontinent, a provenance confirmed with the recent discovery of fragments of the text in the Schoyen Collection that most likely come from BAMIYAN. The AvadAnasataka is one of the earliest avadAna collections and was translated into Chinese (Zhuanji baiyuan jing), a translation traditionally attributed to ZHI QIAN. The Tibetan translation (Gang po la sogs pa rtogs pa brjod pa brgya pa) was carried out in the early ninth century by the monk Jinamitra and Devacandra. The composition date of the AvadAnasataka is uncertain. A date c. 100 CE has been proposed, based on Zhi Qian's putative Chinese translation, whose traditional date of c. 223-253 CE provided a terminus ante quem for the compilation of the anthology. Recent scholarship, however, has questioned this attribution to Zhi Qian and indicates that the translation probably dates instead to the late fifth or early sixth century CE. The significant degree of divergence between the known Sanskrit texts and the Chinese recension may indicate that two or more Sanskrit versions were in circulation. The Chinese text also includes interpolations of story elements that derive from another Chinese collection, the Xian yu jing. In terms of structure, the stories in the AvadAnasataka are arranged symmetrically in ten chapters of ten stories apiece, each with a central theme: (1) prophecies (VYAKARAnA) of buddhahood, (2) JATAKA tales, (3) prophecies of pratyeka ("solitary") buddhahood (see PRATYEKABUDDHA), (4) more jAtakas, (5) tales of PRETA or "hungry ghosts," (6) heavenly rebirths as DEVA ("divinities"), (7)-(9) male and female disciples who become ARHATs, and (10) stories of suffering resulting from misdeeds in past lives. The structure of a typical avadAna story includes (1) a frame story told in the narrative present; (2) a story of past deeds (which is the cause of the present achievement or suffering); and (3) a bridge between the two, linking the past actor with the person presently experiencing its consequence. Major motifs include devotion to the Buddha, the benefits of donation (DANA), and the workings of moral cause and effect (see KARMAN), as indicated in the stock passage with which more than half of the tales end: "Thus, O monks, knowing that black actions bear black fruits, white actions white fruits, and mixed ones mixed fruits, you should shun the black and the mixed and pursue only the white." Although avadAnas have often been assumed to target the laity, the reference to monks in this stock passage clearly indicates the monastic audience to which these tales were directed.

Avadhuta: An ascetic who has renounced the world; the sixth order of Sannyasins, usually naked; the highest state of asceticism or Tapas.

Avadhuta (Sanskrit) Avadhūta [from ava-dhū to shake off] Shaken off, dispelled, rejected, as applied to evil spirits or enemies; also applied to plants shaken by the wind. As a noun, one who has shaken off himself worldly feeling and shackling ties. Also one of the six degrees or stages of asceticism.

Avadhutipāda

AvadhutipAda. (S). See MAITRĪPA/MAITRĪPADA.

Avagbag—in hechaloth lore ( Ma'asseh Merk-

Avahana: The invocation by Mantras of the deity of the purpose of manifestation during the time of worship.

Avahel—a prince of angels residing in the 3rd

Avaikalya: Perfection; non-distraction.

Availability Heuristic ::: A rule of thumb stating that information more readily available in our memory is more important than information not as easily accessible.

Avaivartika (Sanskrit) Avaivartika [from a not + vi-vṛt to turn around, revolve] Non-revolving, nontransmigrating; in the case of a reimbodying entity, one who is advanced so far on the evolutionary path that he is no longer enslaved by, or enchained in, the whirling waves of samsara. Hence also translated “one who does not revolve any more,” applied to seventh round human beings, and therefore strictly referable to one who has reached nirvana. Also applied to every buddha “who turns no more back; who goes straight to Nirvana” (TG 44), for whether nirvana is entered as in the case of the Pratyeka Buddhas, or whether the avaivartika renounces that lofty state and remains in the nirmanakaya as a Buddha of Compassion, both classes of buddhas have passed beyond the necessity of “revolving” any more in this round.

Avaivartyas (Sanskrit) Avaivartya-s [from a not + vi-vṛt to turn around, revolve] Those who will never return; in Mahayana Buddhism those who have passed beyond a certain grade of evolution, freeing them from the need of returning to reimbodiments in lower spheres. The kumaras, strictly speaking, are avaivartya entities because although they inflamed and awoke our latent intellectual faculties on earth during this round, they themselves did not imbody, for they have no need of this, having passed beyond any lessons that they could themselves learn from earth-life. Hence they are those “who will never return” as imbodying egos.

Avajjana. In PAli, "advertence," that is, adverting the mind toward a sensory object, which is the first of seven functions in the cognitive process that ultimately lead to sensory consciousness (P. viNNAna, S. VIJNANA). When the unconscious mind (P. BHAVAnGASOTA) is interrupted by the presence of a sensory object, the mind first performs the function of "adverting" toward the object. Thereafter, the mind performs in sequence the functions of "seeing" (P. dassana), "receiving" (P. sampaticchana), "investigating" (P. santīrana), and "determining" (P. votthapana). Immediately after this, the mind generates six or seven "impulse moments" (P. javanacitta) associated with either wholesome, unwholesome, or neutral classes of consciousness, after which it reverts to the bhavanga.

Avajna: Disdain; contempt.

Avakokitesvara is the seventh principle in the microcosm, and therefore the atman or atma-buddhi; and analogically the seventh or highest principle in the universe, and hence the kosmic Logos in its macrocosmic position. There are in consequence two Avalokitesvaras: the First and Second Logos whether of the macrocosm or of the microcosm, because the First Logos reflects itself in the Second Logos, in the macrocosm, just as atman reflects itself in and works through its mirroring veil buddhi. There is an analogy with parabrahman and mulaprakriti, but Avalokitesvara is essentially the kosmic monad or First Logos on the one hand, and the human-divine monad or human logos, atma-buddhi, on the other hand. Avalokitesvara thus opens manifestation or differentiation in either case. See also Chenrezi; Kwan-shai-yin; Logos

Avalokitavrata

Avalokitavrata. (T. Spyan ras gzigs brtul zhugs). Indian scholiast of the eighth century CE and successor to BHAVAVIVEKA [alt. Bhavya] in the SVATANTRIKA school of MADHYAMAKA. Avalokitavrata wrote the PrajNApradīpatīkA, an extensive subcommentary to BhAvaviveka's PRAJNAPRADĪPA, his commentary on NAGARJUNA's MuLAMADHYAMAKAKARIKA, in which he defends BhAvaviveka from CANDRAKĪRTI's critiques. That subcommentary is extant only in Tibetan translation.

Avalokiteshwara. See AVALOKITESVARA

Avalokitesvaraguna-Kārandavyuha

Avalokitesvaraguna-KArandavyuha. (S). See KARAndAVYuHA.

Avalokitesvarasahasrabhujanetra. In Sanskrit, "Thousand-Armed and Thousand-Eyed AVALOKITEsVARA"; one of the manifestations of the bodhisattva of compassion, Avalokitesvara. See SAHASRABHUJASAHASRANETRAVALOKITEsVARA.

Avalokitesvarasahasrabhujanetra

Avalokitesvara(Sanskrit) ::: A compound word: avalokita, "perceived," "seen"; Isvara, "lord"; hence "the Lord who isperceived or cognized," i.e., the spiritual entity, whether in the kosmos or in the human being, whoseinfluence is perceived and felt; the higher self. This is a term commonly employed in Buddhism, andconcerning which a number of intricate and not easily understood teachings exist. The esoteric or occultinterpretation, however, sees in Avalokitesvara what Occidental philosophy calls the Third Logos, bothcelestial and human. In the solar system it is the Third Logos thereof; and in the human being it is thehigher self, a direct and active ray of the divine monad. Technically Avalokitesvara is thedhyani-bodhisattva of Amitabha-Buddha -- Amitabha-Buddha is the kosmic divine monad of which thedhyani-bodhisattva is the individualized spiritual ray, and of this latter again the manushya-buddha orhuman buddha is a ray or offspring.

Avalokitesvara (Sanskrit) Avalokiteśvara [from ava down, away from + the verbal root lok to look at, contemplate + īśvara lord] The lord who is perceived; the divinity or lord seen or contemplated in its inferior or “downward-seen” aspect. The essential meaning in theosophy is the Logos, whether considered in its kosmic aspect or in its function in an entity dwelling in such kosmos. “Simultaneously with the evolution of the Universal Mind, the concealed Wisdom of Adi-Buddha — the One Supreme and eternal — manifests itself as Avalokiteshwara (or manifested Iswara), which is the Osiris of the Egyptians, the Ahura-Mazda of the Zoroastrians, the Heavenly Man of the Hermetic philosopher, the Logos of the Platonists, and the Atman of the Vedantins” (SD 1:110).

Avalokitesvara

Avalokitesvara. (T. Spyan ras gzigs; C. Guanshiyin/Guanyin; J. Kanzeon/Kannon; K. Kwanseŭm/Kwanŭm 觀世音/觀音). In Sanskrit, "Lord who Looks Down [in Empathy]"; the BODHISATTVA of compassion, the most widely worshipped of the MAHAYANA bodhisattvas and one of the earliest to appear in Buddhist literature. According to legend, Avalokitesvara was produced from a beam of light that radiated from the forehead of AMITABHA while that buddha was deep in meditation. For this reason, Buddhist iconography often depicts AmitAbha as embedded in Avalokitesvara's crown. His name dates back to the beginning of the Common Era, when he replaced the Vedic god BRAHMA as the attendant to sAKYAMUNI Buddha, inheriting in turn BrahmA's attribute of the lotus (PADMA). Images of Avalokitesvara as PADMAPAnI LOKEsVARA ("Lord with a Lotus in his Hand"), an early name, are numerous. Avalokitesvara is the interlocutor or main figure in numerous important MahAyAna sutras, including the PRAJNAPARAMITAHṚDAYASuTRA ("Heart Sutra"). His cult was introduced to China in the first century CE, where his name was translated as Guanshiyin ("Perceiver of the Sounds of the World") or GUANYIN ("Perceiver of Sounds"); his cult entered Korea and Japan with the advent of Buddhism in those countries. Avalokitesvara was once worshipped widely in Southeast Asia as well, beginning at the end of the first millennium CE. Although the MahAyAna tradition eventually faded from the region, images of Avalokitesvara remain. Avalokitesvara is also the patron deity of Tibet, where he is said to have taken the form of a monkey and mated with TARA in the form of a local demoness to produce the Tibetan race. Tibetan political and religious leaders have been identified as incarnations of him, such as the seventh-century king SRONG BTSAN SGAM PO (although that attribution was most likely a later addition to the king's legacy) and, notably, the DALAI LAMAs. The PO TA LA Palace, the residence of the Dalai Lamas, in the Tibetan capital of LHA SA is named for Avalokitesvara's abode on Mount POTALAKA in India. In China, Avalokitesvara as Guanyin underwent a transformation in gender into a popular female bodhisattva, although the male iconographic form also persists throughout East Asia. PUTUOSHAN, located off the east coast of China south of Shanghai, is said to be Potalaka. Avalokitesvara is generally depicted in the full raiments of a bodhisattva, often with an image of AmitAbha in his crown. He appears in numerous forms, among them the two-armed PadmapAni who stands and holds a lotus flower; the four-armed seated Avalokitesvara, known either as Caturbhuja Avalokitesvara [CaturbhujAvalokitesvara] or CintAmani Avalokitesvara [CintAmanyavalokitesvara], who holds the wish-fulfilling jewel (CINTAMAnI) with his central hands in ANJALIMUDRA, and a lotus and crystal rosary in his left and right hands, respectively; the eleven-armed, eleven-faced EKADAsAMUKHA; and the thousand-armed and thousand-headed SAHASRABHUJASAHASRANETRAVALOKITEsVARA (q.v. MAHAKARUnIKA). Tradition holds that his head split into multiple skulls when he beheld the suffering of the world. Numerous other forms also exist in which the god has three or more heads, and any number of arms. In his wrathful form as AstabhayatrAnAvalokitesvara (T. Spyan ras gzigs 'jigs pa brgyad skyob), "Avalokitesvara who Protects against the Eight Fears," the bodhisattva stands in ARDHAPARYAnKA ("half cross-legged posture") and has one face and eight hands, each of which holds a symbol of one of the eight fears. This name is also given to eight separate forms of Avalokitesvara that are each dedicated to protecting from one of the eight fears, namely: AgnibhayatrAnAvalokitesvara ("Avalokitesvara Who Protects from Fear of Fire") and so on, replacing fire with Jala (water), SiMha (lion), Hasti (elephant), Danda (cudgel), NAga (snake), dAkinī (witch) [alt. PisAcī]; and Cora (thief). In addition to his common iconographic characteristic, the lotus flower, Avalokitesvara also frequently holds, among other accoutrements, a jeweled rosary (JAPAMALA) given to him by Aksamati (as related in chapter twenty-five of the SADDHARMAPUndARĪKASuTRA), or a vase. In East Asia, Avalokitesvara often appears in a triad: the buddha AmitAbha in the center, flanked to his left and right by his two bodhisattva attendants, Avalokitesvara and MAHASTHAMAPRAPTA, respectively. In Tibet, Avalokitesvara is part of a popular triad with VAJRAPAnI and MANJUsRĪ. As one of the AstAMAHOPAPUTRA, Avalokitesvara also appears with the other bodhisattvas in group representation. The tantric deity AMOGHAPAsA is also a form of Avalokitesvara. The famous mantra of Avalokitesvara, OM MAnI PADME HuM, is widely recited in the MahAyAna traditions and nearly universally in Tibetan Buddhism. In addition to the twenty-fifth chapter of the Saddharmapundarīkasutra, the KARAndAVYuHA is also devoted to him. See also BAIYI GUANYIN; GUANYIN; MIAOSHAN; MAnI BKA' 'BUM.

Avalon/C++ "language, parallel" A {concurrent} extension of {C++} with servers and transactions developed in 1986 for {fault-tolerant} {distributed} systems. Avalon/C++ was influenced by {Argus}. ["Camelot and Avalon: A Distributed Transaction Facility", J.L. Eppinger et al, Morgan Kaufmann 1990]. (2002-01-13)

Avalon/C++ ::: (language, parallel) A concurrent extension of C++ with servers and transactions developed in 1986 for fault-tolerant distributed systems. Avalon/C++ was influenced by Argus.[Camelot and Avalon: A Distributed Transaction Facility, J.L. Eppinger et al, Morgan Kaufmann 1990].(2002-01-13)

Avalon/Common LISP "language" A {LISP} dialect available as a prototype only. ["Reliable Distributed Computing with Avalon/Common LISP", S.M. Clamen et al, CMU-CS-89-186 and Proc Intl Conf on Computer Languages, Mar 1990]. (2002-02-03)

Avalon/Common LISP ::: (language) A LISP dialect available as a prototype only.[Reliable Distributed Computing with Avalon/Common LISP, S.M. Clamen et al, CMU-CS-89-186 and Proc Intl Conf on Computer Languages, Mar 1990].(2002-02-03)

Avalon: Symbol of the Technocratic ideal; in Arthurian myth, the island where King Arthur awaits England’s hour of great need.

Avangmanogochara: Beyond the reach of speech and mind; Brahman or the Self.

Avantara-vakya: In Vedanta, the secondary or intermediate saying or sentence employed to define Brahman before initiating the disciple into the significance of the highest Mahavakya of Absolute identity.

Avanti

Avanti. (T. Srung byed; C. Abanti [guo]; J. Ahandai[koku]; K. Abanje [kuk] 阿般提[國]). In Sanskrit and PAli, an Indian kingdom in the southwest subcontinent, north of present-day Mumbai; its capital was Ujjayinī (P. Ujjenī); the dialect spoken there was related to, and perhaps the ancestor of, the language used in the PAli canon. Avanti was located along the major southern Indian trade route (the DaksinApatha) that passed through sRAVASTĪ in central India, one of the main centers of early Buddhism. Buddhist missionaries following this trade route began to proselytize in the southwest even during the Buddha's lifetime. KAtyAyana, also known as "KAtyAyana the Great" (MAHAKATYAYANA; P. MahAkaccAna), one of the Buddha's ten major disciples, hailed from the Avanti region and later returned to his native land to disseminate Buddhism. He is said to have requested that the Buddha allow for special dispensation to ordain new monks in outlying regions without the requisite number of ten monastic witnesses. PuRnA (P. Punna) was another important disciple from the coastal area of this region (SurpAraka), who returned there to proselytize as well. He is the subject of the PunnovAdasutta (no. 145 in the PAli MAJJHIMANIKAYA) and the PurnAvadAna, which describe his resolve to spread the teachings of Buddhism. Buddhism became firmly established in the Avanti region at least by the time of King AsOKA; Asoka's son, MAHINDA, who later transmitted Buddhism to the island kingdom of Sri Lanka (Ceylon), is said to have been a native of its capital, Ujjayinī. Avanti was a stronghold of the STHAVIRANIKAYA, and its monks led the opposition to ten disputed items in the monastic discipline that resulted in the schism with the MAHASAMGHIKA order.

Avapta (Sanskrit) Avāpta [from ava down, away + the verbal root āp to obtain] Attained, to obtain one’s aim or end; initiated.

Avarana-abhava: Absence of the covering veil.

Avarana-bhanga: Destruction of the veil of ignorance.

Avarana-sakti: Veiling power of Maya; Avidya the individual.

Avarana (Sanskrit) Āvaraṇa [from a-vṛ to conceal, surround] Covering, hiding, concealing, enclosing; as a noun, the act of enclosing or concealing, also anything that conceals, encloses, or protects, as a wall, shield, or garment. In philosophy, intellectual blindness.

Avarana. (T. sgrib pa; C. zhang; J. sho; K. chang 障). In Sanskrit and PAli, "obstruction," "obstacle," or "hindrance." In MAHAYANA literature, two types of Avarana are commonly described: "obstructions that are the afflictions," or "afflictive obstructions" (KLEsAVARAnA), and cognitive or noetic obstructions, viz., "obstructions to omniscience" (JNEYAVARAnA). sRAVAKAs and PRATYEKABUDDHAs can be freed from the afflictive obstructions, but only BODHISATTVAs are able to free themselves from the cognitive obstructions. In the YOGACARA system, the cognitive obstructions result from fundamental misapprehensions about the nature of reality. Because of the attachment that derives from the reification of what are actually imaginary external phenomena, conceptualization and discrimination arise in the mind, which in turn lead to pride, ignorance, and wrong views. Based on the mistakes in understanding generated by these cognitive obstructions, the individual engages in defiled actions motivated by anger, envy, etc., which constitute the afflictive obstructions. The afflictive obstructions may be removed by followers of the srAvaka, pratyekabuddha, and beginning bodhisattva paths by applying various antidotes or counteragents (PRATIPAKsA) to the afflictions or defilements (KLEsA); overcoming these types of obstructions will lead to freedom from further rebirth. The cognitive obstructions, however, can only be overcome by advanced bodhisattvas who seek instead to achieve buddhahood, by perfecting their understanding of emptiness (suNYATA) and compassion (KARUnA) and amassing a great store of merit (PUnYA) by engaging in the bodhisattva deeds (CARYA). Buddhas, therefore, are the only class of beings who have overcome both types of obstructions and thus are able simultaneously to cognize all objects of knowledge in the universe. The jNeyAvarana are therefore sometimes translated as "obstructions to omniscience." In the elaboration of the obstructions in the YogAcAra text CHENG WEISHI LUN (*VijNaptimAtratAsiddhi), there are ten types of Avarana that are specifically said to obstruct the ten types of suchness (TATHATA) correlated with the ten stages of the bodhisattva path (DAsABHuMI): (1) the obstruction of the common illusions of the unenlightened (pṛthagjanatvAvarana; C. yishengxing zhang); (2) the obstruction of deluded conduct (mithyApratipattyAvarana; C. xiexing zhang); (3) the obstruction of dullness (dhandhatvAvarana; C. andun zhang); (4) the obstruction of the manifestation of subtle afflictions (suksmaklesasamudAcArAvarana; C. xihuo xianxing zhang); (5) the obstruction of the lesser HĪNAYANA ideal of PARINIRVAnA (hīnayAnaparinirvAnAvarana; C. xiasheng niepan zhang); (6) the obstruction of the manifestation of coarse characteristics (sthulanimittasamudAcArAvarana; C. cuxiang xianxing zhang); (7) the obstruction of the manifestation of subtle characteristics (suksmanimittasamudAcArAvarana; C. xixiang xianxing zhang); (8) the obstruction of the continuance of activity even in the immaterial realm that is free from characteristics (nirnimittAbhisaMskArAvarana; C. wuxiang jiaxing zhang); (9) the obstruction of not desiring to act to bring salvation to others (parahitacaryAkAmanAvarana; C. buyuxing zhang); and (10) the obstruction of not yet acquiring mastery over all things (dharmesuvasitApratilambhAvarana; fa weizizai zhang). These ten obstructions are overcome by practicing, respectively: (1) the perfection of giving (DANAPARAMITA); (2) the perfection of morality (sĪLAPARAMITA); (3) the perfection of forbearance (KsANTIPARAMITA); (4) the perfection of energetic effort (VĪRYAPARAMITA); (5) the perfection of meditative absorption (DHYANAPARAMITA); (6) the perfection of wisdom (PRAJNAPARAMITA); (7) the perfection of expedient means (UPAYAPARAMITA); (8) the perfection of the vow (to attain enlightenment) (PRAnIDHANAPARAMITA); (9) the perfection of powers (BALAPARAMITA); and (10) the perfection of omniscience (jNAnapAramitA). See also KARMAVARAnA; NĪVARAnA.

Avarana: Veil of ignorance.

Avara-saila-sangharama (Sanskrit) Avara-śaila-saṅghārāma [from avara western +śaila mountain + saṅghārāma monastery] A Buddhist school or monastery situated on the “western mountain,” in a place variously spelled Dhanakataka, Dhanyakataka, Dhanakstchaka, and Dhanakacheka, which according to Eitel was “built 600 BC, and deserted AD 600” (TG 44).

Avara (Sanskrit) Avara [from ava down, below] Inferior, low, younger.

Avaroha: Descent,

Avartiel—an angel’s name found inscribed on

Avasana: End; completion; termination.

Ava

Avastan (Sanskrit) Avasthāna A habitat or dwelling place, also applied to a country as the habitat of a people. Blavatsky defines it as “an ancient name for Arabia” (TG 44).

Avasthantargataprapti: The state of the effect being resolved or involved into the cause.

Avastha (Sanskrit) Avasthā [from ava down into + the verbal root sthā to stand] State, condition, position, situation; applied to the four states of consciousness (jagradavastha, svapnavastha, sushuptyavastha, and turiyavastha). The Greek equivalent is hypostasis, that which stands under, supports, carries, or bears a superior. Thus the superior is born or manifested by its hypostasis or avastha.

Avastha: State.

Avasthasthiti: Permanent abiding; changeless­ness.

Avasthatraya: Three states of consciousness, waking, dreaming and deep sleep.

Avastu: Non-material; non-substance; nothing; without the characteristic of a thing as being space-bound and time-tied; unsubstantial.

Avatamsaka Sutra (Sanskrit) Avataṃsaka Sutra The Flower Ornament Scripture or The Flower Adornment Scripture; a long and very profound Buddhist scripture, which Nagarjuna “brought back from the Realm of the Nagas” (adepts) (BCW 14:510). The basis for modern translations is the Chinese translation of Shikshananda (652-710). (BCW 14:285, 423; 6:100-1)

AvataMsakasutra

AvataMsakasutra. (T. Mdo phal po che; C. Huayan jing; J. Kegongyo; K. Hwaom kyong 華嚴經). In Sanskrit, "Garland Scripture"; also known as the BUDDHAVATAMSAKASuTRA ("Scripture of the Garland of Buddhas"), or *BuddhAvataMsakanAmamahAvaipulyasutra, the Sanskrit reconstruction of the title of the Chinese translation Dafangguang fo huayan jing, which is usually abbreviated in Chinese simply as the HUAYAN JING ("Flower Garland Scripture"). The sutra is one of the most influential Buddhist scriptures in East Asia and the foundational text of the indigenous East Asian HUAYAN ZONG. The first major edition of the AvataMsakasutra was said to have been brought from KHOTAN and was translated into Chinese by BUDDHABHADRA in 421; this recension consisted of sixty rolls and thirty-four chapters. A second, longer recension, in eighty rolls and thirty-nine chapters, was translated into Chinese by sIKsANANDA in 699; this is sometimes referred to within the Huayan tradition as the "New [translation of the] AvataMsakasutra" (Xin Huayan jing). A Tibetan translation similar to the eighty-roll recension also exists. The AvataMsakasutra is traditionally classified as a VAIPULYASuTRA; it is an encyclopedic work that brings together a number of heterogeneous texts, such as the GAndAVYuHA and DAsABHuMIKASuTRA, which circulated independently before being compiled together in this scripture. No Sanskrit recension of the AvataMsakasutra has been discovered; even the title is not known from Sanskrit sources, but is a reconstruction of the Chinese. (Recent research in fact suggests that the correct Sanskrit title might actually be BuddhAvataMsakasutra, or "Scripture of the Garland of Buddhas," rather than AvataMsakasutra.) There are, however, extant Sanskrit recensions of two of its major constituents, the Dasabhumikasutra and Gandavyuha. Given the dearth of evidence of a Sanskrit recension of the complete AvataMsakasutra, and since the scripture was first introduced to China from Khotan, some scholars have argued that the scripture may actually be of Central Asian provenance (or at very least was heavily revised in Central Asia). There also exists in Chinese translation a forty-roll recension of the AvataMsakasutra, translated by PRAJNA in 798, which roughly corresponds to the Gandavyuha, otherwise known in Chinese as the Ru fajie pin or "Chapter on the Entry into the DHARMADHATU." Little attempt is made to synthesize these disparate materials into an overarching narrative, but there is a tenuous organizational schema involving a series of different "assemblies" to which the different discourses are addressed. The Chinese tradition presumed that the AvataMsakasutra was the first sermon of the Buddha (see HUAYAN ZHAO), and the sutra's first assembly takes place at the BODHI TREE two weeks after he had attained enlightenment while he was still immersed in the samAdhi of oceanic reflection (SAGARAMUDRASAMADHI). The AvataMsaka is therefore believed to provide a comprehensive and definitive description of the Buddha's enlightenment experience from within this profound state of samAdhi. The older sixty-roll recension includes a total of eight assemblies held at seven different locations: three in the human realm and the rest in the heavens. The later eighty-roll recension, however, includes a total of nine assemblies at seven locations, a discrepancy that led to much ink in Huayan exegesis. In terms of its content, the sutra offers exuberant descriptions of myriads of world systems populated by buddhas and bodhisattvas, along with elaborate imagery focusing especially on radiant light and boundless space. The scripture is also the inspiration for the famous metaphor of INDRAJALA (Indra's Net), a canopy made of transparent jewels in which each jewel is reflected in all the others, suggesting the multivalent levels of interaction between all phenomena in the universe. The text focuses on the unitary and all-pervasive nature of enlightenment, which belongs to the realm of the Buddha of Pervasive Light, VAIROCANA, the central buddha in the AvataMsaka, who embodies the DHARMAKAYA. The sutra emphasizes the knowledge and enlightenment of the buddhas as being something that is present in all sentient beings (see TATHAGATAGARBHA and BUDDHADHATU), just as the entire universe, or trichiliocosm (S. TRISAHASRAMAHASAHASRALOKADHATU) is contained in a minute mote of dust. This notion of interpenetration or interfusion (YUANRONG) is stressed in the thirty-second chapter of Buddhabhadra's translation, whose title bears the influential term "nature origination" (XINGQI). The sutra, especially in FAZANG's authoritative exegesis, is presumed to set forth a distinctive presentation of dependent origination (PRATĪTYASAMUTPADA) in terms of the dependence of the whole on its parts, stressing the unity of the universe and its emptiness (suNYATA) of inherent nature; dependent origination here emerges as a profound ecological vision in which the existence of any one thing is completely dependent on the existence of all other things and all things on any one thing. Various chapters of the sutra were also interpreted as providing the locus classicus for the exhaustive fifty-two stage MahAyAna path (MARGA) to buddhahood, which included the ten faiths (only implied in the scripture), the ten abodes, ten practices, ten dedications, and ten stages (DAsABHuMI), plus the two stages of awakening itself: virtual enlightenment (dengjue) and sublime enlightenment (miaojue). This soteriological process was then illustrated through the peregrinations of the lad SUDHANA to visit his religious mentors, each of whom is identified with one of these specific stages; Sudhana's lengthy pilgrimage is described in great detail in the massive final chapter (a third of the entire scripture), the Gandavyuha, titled in the AvataMsakasutra the "Entry into the DharmadhAtu" chapter (Ru fajie pin). The evocative and widely quoted statement in the "Brahmacarya" chapter that "at the time of the initial arousal of the aspiration for enlightenment (BODHICITTOTPADA), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved" was also influential in the development of the East Asian notion of sudden enlightenment (DUNWU), since it implied that awakening could be achieved in an instant of sincere aspiration, without requiring three infinite eons (ASAMKHYEYAKALPA) of religious training. Chinese exegetes who promoted this sutra reserved the highest place for it in their scriptural taxonomies (see JIAOXIANG PANSHI) and designated it the "perfect" or "consummate" teaching (YUANJIAO) of Buddhism. Many commentaries on and exegeses of the sutra are extant, among which the most influential are those written by FAZANG, ZHIYAN, CHENGGUAN, LI TONGXUAN, GUIFENG ZONGMI, WoNHYO, ŬISANG, and MYoE KoBEN.

Avatara: Descent; it is a coming down of the Divine into the human plane; incarnation.

AVATARA ::: One in whom the Divine Consciousness has descended into human birth for a great world-work; the Incarnation; Spirit descending into man; Descent into form; the revelation of the Godhead in humanity; the Divine who has descended into the human consciousness; coming down of the Divine below the line which divides the divine from the human world or status.
An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him governing from within his will and life action; he feels identified inwardly with this divine power and presence.
He is a realiser, an establisher - not of outward things only, though he does realise something in the outward also, but of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine.
There are two sides of the phenomenon of avatarhood, the Divine Consciousness and the instrumental personality in Nature under the conditions of Nature which it uses according to the rules of the game.
The Avatar takes upon himself the nature of humanity in his instrumental parts, though the consciousness acting behind is divine.


Avatar: A Sanskrit term, which in Hindu terminology is used properly in the meaning of “an incarnation of Vishnu.” Theosophists and other believers in occultism and esotericism use it in the general meaning of any divine incarnation. The word is frequently used also to denote one spiritually highly developed through many incarnations on the material plane of existence. (This is the meaning of the term in Rosicrucianism, in particular.)

Avatara(Sanskrit) ::: The noun-form derived from a compound of two words: ava, prepositional prefix meaning"down," and tri, verb-root meaning to "cross over," to "pass"; thus, avatri -- to "pass down," or to"descend." Hence the word signifies the passing down of a celestial energy or of an individualizedcomplex of celestial energies, which is equivalent to saying a celestial being, in order to overshadow andilluminate some human being -- but a human being who, at the time of such connection of "heaven withearth," of divinity with matter, possesses no karmically intermediate or connecting link between theovershadowing entity and the physical body: in other words, no human soul karmically destined to be theinner master of the body thus born.The intermediate link necessary, so that the human being-to-be may have the human intermediate orpsychological apparatus fit to express the invisible splendor of this celestial descent, is supplied by thedeliberate and voluntary entrance into the unborn child -- and coincidently with the overshadowing of thecelestial power -- of the psychological or intermediate principle of one of the Greater Ones, who thus"completes" what is to be the pure and lofty human channel through which the "descending" divinitymay manifest, this divinity finding in this high psychological principle a sufficiently evolved linkenabling it to express itself in human form upon earth.Hence an avatara is one who has a combination of three elements in his being: an inspiring divinity; ahighly evolved intermediate nature or soul, which is loaned to him and is the channel of that inspiringdivinity; and a pure, clean, physical body.

Avatar: A shard of spirit energy, tied to the human soul, perhaps from the Pure One(s) of the long-ago universe. Through the interaction of the Avatar with the universe, a mage performs magic.

Avatara-vada: The doctrine that holds that God takes human form.

Avatar, Avatara (Sanskrit) Avatāra [from ava down + the verbal root tṛ to cross over, pass] That which passes down or descends; the passing down of a celestial energy or an individualized complex of celestial energies — a celestial being — in order to overshadow and illuminate a human being who, at the time of such connection of divinity with matter, possesses no human soul karmically destined to be the inner master of the body thus born. “Hence an Avatara is one who has a combination of three elements in his being: an inspiring divinity; a highly evolved intermediate nature or soul, which is loaned to him and is the channel of that inspiring divinity; and a pure, clean, physical body” (OG 16).

Avatar—in Vedic lore, the avatar was the

AVATAR (Skt) Higher being, 45-self or even higher self, incarnating in mankind to assist us.

Avatar.]

Avatar ::: Sri Aurobindo: “The word Avatar means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.” Essays on the Gita

Avatar Storm: (metaplot) Metaphysical storm that made/ makes travel beyond the Gauntlet difficult and dangerous.

Avatar: The “inner god” that guides a mage, an Awakened Avatar allows a mage to rework reality. (See Genius, Seeking.)

Avatar ::: “The word Avatar means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.” Essays on the Gita

Avatar ::: We have to remark c
   refully that the upholding of Dharma in the world is not the only object of the descent of the Avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah. ; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.
   Ref: CWSA Vol.19 , Page: 147-48


AVAVAGO thunders 196

Avayakta. See AVYAKTA

Avayava: Limb; member.

ava ::: a fusion of the different types of relation (bhava) between the jiva and the isvara, who is perceived as "the perfect Personality capable of all relations even to the most human, concrete and intimate; for he is friend, comrade, lover, playmate, guide, teacher, master, ministrant of knowledge or ministrant of joy, yet in all relations unbound, free and absolute"; in the composite bhava, the various relations are unified in a "deepest many-sided relation" based on "love from which all things flow, love passionate, complete, seeking a hundred ways of fulfilment, every means of mutual possession, a million facets of the joy of union" çraddha

ava (ananda bhava) ::: condition of spiritual bliss; state of consciousness on a plane of ananda.

avacara

avacara. (T. spyod pa; C. jieji; J. kaike; K. kyegye 界繫). In Sanskrit and PAli, when used at the end of compound words, means "sphere," "domain," or "realm of existence." In Buddhist cosmology, the term refers to the things that "belong to the sphere" of the three realms of existence (traidhAtukAvacara, see TRAIDHATUKA), which comprise the entire phenomenal universe: the sensuous realm (kAmAvacara or KAMADHATU), the realm of subtle materiality or form (rupAvacara or RuPADHATU), and the immaterial or formless realm (ArupyAvacara or ARuPYADHATU). The three realms of existence taken together comprise all of SAMSARA, the cycle of rebirth, and are the spheres within which beings take rebirth: there are no realms of existence that are unoccupied, and no beings are born anywhere other than in these three spheres. The sensuous realm is the lowest stratum of the universe and contains the following destinies (GATI), in ascending order: denizens of hell, hungry ghosts, animals, humans, demigods (ASURA), and divinities (DEVA). Rebirth in the sensuous realm is the result of past performance of either predominantly unwholesome deeds (in the case of hell denizens, hungry ghosts, animals, and asuras), a mix of unwholesome and wholesome deeds (as with human beings), or predominantly wholesome deeds (the divinities). The beings in the sensuous realm all have a coarser physical constituent. The realm of subtle materiality is occupied by the BRAHMA and other gods, whose minds are perpetually absorbed in one of the four subtle-materiality meditative absorptions (RuPAVACARADHYANA). Rebirth in the realm of subtle materiality is the result of mastery of one or all of these four dhyAnas, and the beings residing there are refined enough that they require only the subtlest of material foundations for their consciousnesses. The immaterial realm is occupied by divinities who are entirely mental, no longer requiring even a subtle-material foundation for their ethereal states of mind. The divinities in the immaterial realm are perpetually absorbed in immaterial trance states, and rebirth there is the result of mastery of one or all of the immaterial dhyAnas (ARuPYAVACARADHYANA).

avacchinna. ::: separated; detached; limited

ava (daiva aishwaryabhava) ::: divine sense of sovereignty.

avadAna. (P. apadAna; T. rtogs par brjod pa; C. apotuona/piyu; J. ahadana or apadana/hiyu; K. ap'adana/piyu 阿波陀那/譬喩). In Sanskrit, "tales" or "narrative"; a term used to denote a type of story found in both Buddhist and non-Buddhist literature. The precise meaning of the word has been the subject of much discussion. In the Indian BrAhmanas and srauta literature, the term denotes either something that is sacrificed or a portion of a sacrifice. The term avadAna was originally thought to mean "something cut off; something selected" and was presumed to derive from the prefix ava- + the Sanskrit root √dA. Feer, who published a French translation of the AVADANAsATAKA in 1891, tentatively translated it as "légende, action héroïque," while noting that the Tibetans, the Chinese, and the Mongols all employed differing translations of the word as well. (The Chinese use a transcription, apotuona, as well as a translation, piyu, meaning "simile." The Tibetan rtogs brjod has been rendered as "judgment" or "moral legend"; literally, it means the presentation or expression of the realizations [of an adept]. The Mongolian equivalent is domok.) Feer's rendering of avadAna is closer to its meaning of "heroic action" in classical Indian works such as the RaghuvaMsa and the KumArasambhava. AvadAnas are listed as the tenth of the twelvefold (DVADAsAnGA) division of the traditional genres of Buddhist literature, as classified by compositional style and content. The total corpus of the genre is quite extensive, ranging from individual avadAnas embedded in VINAYA texts, or separate sutras in the SuTRAPItAKA, to avadAnas that circulated either individually or in avadAna collections. These stories typically illustrate the results of both good and bad KARMAN, i.e., past events that led to present circumstances; in certain cases, however, they also depict present events that lead to a prediction (VYAKARAnA) of high spiritual attainment in the future. AvadAnas are closely related to JATAKAs, or birth stories of the Buddha; indeed, some scholars have considered jAtakas to be a subset of the avadAna genre, and some jAtaka tales are also included in the AVADANAsATAKA, an early avadAna collection. AvadAnas typically exhibit a three-part narrative structure, with a story of the present, followed by a story of past action (karman), which is then connected by identifying the past actor as a prior incarnation of the main character in the narrative present. In contrast to the jAtakas, however, the main character in an avadAna is generally not the Buddha (an exception is Ksemendra's eleventh-century BodhisattvAvadAnakalpalatA) but rather someone who is or becomes his follower. Moreover, some avadAnas are related by narrators other than the Buddha, such as those of the AsOKAVADANA, which are narrated by UPAGUPTA. Although the avadAna genre was once dismissed as "edifying stories" for the masses, the frequent references to monks as listeners and the directives to monks on how to practice that are embedded in these tales make it clear that the primary audience was monastics. Some of the notations appended to the stories in sura's [alt. Aryasura; c. second century CE] JATAKAMALA suggest that such stories were also used secondarily for lay audiences. On the Indian mainland, both mainstream and MAHAYANA monks compiled avadAna collections. Some of the avadAnas from northwestern India have been traced from kernel stories in the MuLASARVASTIVADA VINAYA via other mainstream Buddhist versions. In his French translation of the AvadAnasataka, Feer documented a number of tales from earlier mainstream collections, such as the AvadAnasataka, which were reworked and expanded in later MahAyAna collections, such as the RatnAvadAnamAlA and the KalpadrumAvadAnamAlA, which attests to the durability and popularity of the genre. Generally speaking, the earlier mainstream avadAnas were prose works, while the later MahAyAna collections were composed largely in verse.

avadāna

avadavat ::: n. --> Same as Amadavat.

avadhutī

avadhutī. (T. rtsa dbu ma; C. afudi; J. abatei; K. abujo 阿嚩底). In Sanskrit, "channel," "vein," or "canal." According to various systems of tantric physiognomy, the avadhutī refers to the central channel that runs from either the tip of the genitals or the base of the spine to either the crown of the head or the point between the eyebrows, with a number of "wheels" (CAKRA) along its course. To its left and right are two channels, both smaller in diameter, the RASANA (the left channel in males and the right channel in females) and the LALANA (the right channel in males and the left channel in females). Much tantric practice is devoted to techniques for causing the winds or energies that course through the other channels to enter into this central channel.

avadhut&

ava ::: enjoyment, cheerfulness, the .. urge to work, equality.

ava ::: girlish aspect.

avahela ::: contempt. avahela

avaiably ::: adv. --> In an available manner; profitably; advantageously; efficaciously.

availabilities ::: pl. --> of Availability

availability heuristic: a rule of thumb used to make decisions about frequencies of events based on how easily relevant examples can be remembered a cognitiveshort cut

availability: in memory, the principle that remembering is determined by whether the information exists in long-term memory or not; forgetting implies that the information is destroyed.

availability ::: n. --> The quality of being available; availableness.
That which is available.


availability "systems" The degree to which a system suffers degradation or interruption in its service to the customer as a consequence of failures of one or more of its parts. One of the components of {RAS}. (2000-08-13)

availability ::: (system) The degree to which a system suffers degradation or interruption in its service to the customer as a consequence of failures of one or more of its parts.One of the components of RAS.(2000-08-13)

available ::: a. --> Having sufficient power, force, or efficacy, for the object; effectual; valid; as, an available plea.
Such as one may avail one&


availableness ::: n. --> Competent power; validity; efficacy; as, the availableness of a title.
Quality of being available; capability of being used for the purpose intended.


availed ::: imp. & p. p. --> of Avail

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

availing ::: p. pr. & vb. n. --> of Avail

availment ::: n. --> Profit; advantage.

avail ::: v. t. --> To turn to the advantage of; to be of service to; to profit; to benefit; to help; as, artifices will not avail the sinner in the day of judgment.
To promote; to assist. ::: v. i. --> To be of use or advantage; to answer the purpose; to have


avaivartika

avaivartika. (T. phyir mi ldog; C. butuizhuan; J. futaiten; K. pult'oejon 不退轉). In Sanskrit, "nonretrogression" or "irreversible"; a term used to describe a stage on the path (MARGA) at which further progress is assured, with no further possibility of retrogressing to a previous stage. For the BODHISATTVA, different texts posit this crucial transition as occurring at various points along the path, such as on the path of preparation (PRAYOGAMARGA), where there is then no danger of the bodhisattva turning back to seek instead to become an ARHAT; the first BHuMI; or the eighth bhumi, when the bodhisattva is then certain to continue forward to complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI). There are many variant forms in Sanskrit (e.g., avaivarya, avinivartya, avinivartanīya, and anivartiya), of which avaivartika is among the most common. The state of nonretrogression is also termed the avaivartyabhumi. Nonretrogression is also listed in the MAHAVASTU as the highest of four stages of practice (CARYA). In the PURE LAND schools, taking rebirth (WANGSHENG) in AMITABHA's PURE LAND of SUKHAVATĪ is said to constitute the stage of nonretrogression.

avajananti mam mudha manusim tanum asritam ::: deluded minds despise Me lodged in the human body. [Gita 9.11]

avalambana ::: a support.

avalanche ::: n. --> A large mass or body of snow and ice sliding swiftly down a mountain side, or falling down a precipice.
A fall of earth, rocks, etc., similar to that of an avalanche of snow or ice.
A sudden, great, or irresistible descent or influx of anything.


avale ::: v. t. & i. --> To cause to descend; to lower; to let fall; to doff.
To bring low; to abase.
To descend; to fall; to dismount.


ava (madhurabhava; madhur bhava)—the sweet (madhura) relation (bhava) between the jiva and the isvara (or between Kali and Kr.s.n.a), the relation of lover and beloved which "is the most intense and blissful of all and carries up all the rest into its heights"(see composite bhava); the spiritual emotion proper to that relation, in which "the turning of human emotion Godwards finds its full meaning and discovers all the truth of which love is the human symbol, all its essential instincts divinised, raised, satisfied in the bliss from which our life was born and towards which by oneness it returns in the Ananda of the divine existence where love is absolute, eternal and unalloyed". madhura madhur a d dasi

ava (Mahalakshmi bhava; Mahaluxmi bhava) ::: the Mahalaks.mi aspect of devibhava; the temperament of Mahalaks.mi, the personality of the sakti or devi who "is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace".Mah Mahalaksmi-Mahakali

ava (Maheshwara bhava) ::: the temperament of Mahesvara; manifestation of the Mahesvara personality of the fourfold isvara.

ava ::: mental condition; intellectual state of consciousness.

ava ::: n. --> Same as Kava.

avant-courier ::: n. --> A person dispatched before another person or company, to give notice of his or their approach.

avant-garde: This phrase is used to describe modern work that is at the cutting edge or 'ahead of its time'. Avant-garde literature deliberately sets out to be innovative, and even to shock. Writers often experiment with form and technique in this type of writing.

avant-guard ::: n. --> The van or advanced body of an army. See Vanguard.

avant ::: n. --> The front of an army. [Obs.] See Van.

avaraka tamas ::: covering darkness avaraka

avaran.am ::: covering, obstruction. avaranam

avarana&

avarice. He “holds the throne of this world,” as

avarice ::: n. --> An excessive or inordinate desire of gain; greediness after wealth; covetousness; cupidity.
An inordinate desire for some supposed good.


avaricious ::: a. --> Actuated by avarice; greedy of gain; immoderately desirous of accumulating property.

avarna. ::: one who does not belong to the hindu caste &

avarous ::: a. --> Avaricious.

avasam prakrter vasat ::: helplessly subject owing to the control of prakrti. [Gita 9.8]

avasamr.ddhi ::: richness of feeling; an element of Mahalaks.mi bhava. bh bhava-saundarya

avasam ...vasat ::: helplessly subject owing to the control... [see the preceding]

ava-saundarya (bhava-saundarya; bhava saundarya) ::: beauty in the state of mind and feeling; inner beauty.

avas ::: guard, safety, protection. [Ved.]

avas ::: presence.

avastabhya ::: leaning upon. [Gita 9.8]

avast ::: a. --> Cease; stop; stay.

avastha ::: state, condition. avastha

avastha ::: status.

avasthas. ::: the three alternating states of waking, dreaming and sleeping

avatar ::: 1. (chat, virtual reality) An image representing a user in a multi-user virtual reality (or VR-like, in the case of Palace) space.2. (CMU, Tektronix) root, superuser. There are quite a few Unix computers on which the name of the superuser account is avatar rather than root. This quirk was originated by a CMU hacker who disliked the term superuser, and was propagated through an ex-CMU hacker at Tektronix.[Jargon File] (1997-09-14)

avatar 1. "chat, virtual reality" An {image} representing a user in a multi-user {virtual reality} (or VR-like, in the case of {Palace}) space. 2. (CMU, Tektronix) {root}, {superuser}. There are quite a few {Unix} computers on which the name of the superuser account is "avatar" rather than "root". This quirk was originated by a {CMU} hacker who disliked the term "superuser", and was propagated through an ex-CMU hacker at {Tektronix}. [{Jargon File}] (1997-09-14)

avatara (Avatar) ::: Incarnation; the descent into form; the revelation of the Godhead in humanity; the Divine manifest in a human appearance; the word avatara means a descent; it is the coming down of the Divine below the line which divides the divine from the human world or status.

avatara (avatar) ::: divine incarnation; the "descent into form" of the avatara Godhead (deva, isvara, purus.ottama), "when the divine Consciousness and Power, taking upon itself the human form and the human mode of action, possesses it not only by powers and magnitudes, by degrees and outward faces of itself but out of its eternal self-knowledge" in order "to exemplify the possibility of the Divine manifest in the human being" and "to leave the influence of that manifestation vibrating in the earth-nature and the soul of that manifestation presiding over its upward endeavour"; any of the ten incarnations of Vis.n.u described in the Hindu tradition, regarded by Sri Aurobindo as "a parable of evolution".

avatāra ::: incarnation, appearance of a deity on earth, any new unexpected appearance; descent, descent of a higher consciousness, descent of a deity from heaven.

avatar and lord of heroism); Vamana (dwarf

avatar and lord of reason); Paras u Rama (Para-

avatar ::: n. --> The descent of a deity to earth, and his incarnation as a man or an animal; -- chiefly associated with the incarnations of Vishnu.
Incarnation; manifestation as an object of worship or admiration.


avatars in Vedic lore. [See Avatar.]

avatar&

avatars ::: Sri Aurobindo: "The word Avatar means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.” *Essays on the Gita

ava ::: the combination of all four aspects of daivi prakr.ti, in which Mahakali is the "inhabitant" of the Mahasarasvati"continent" on the basis of the calm of Mahesvari and with the colouring of Mahalaks.mi. quaternary d dasya

ava ::: the relation (bhava) with the isvara that is compared to that of an instrument (yantra) to the user of the instrument (yantri), the control of the yantri being felt by the yantra "as if it were being pushed by him with his hand upon it".

ava ::: the temperament of Aniruddha; manifestation of the Aniruddha personality of the fourfold isvara.Aniruddha-sakti

avaunce ::: v. t. & i. --> To advance; to profit.

avaunt ::: interj. --> Begone; depart; -- a word of contempt or abhorrence, equivalent to the phrase "Get thee gone." ::: v. t. & i. --> To advance; to move forward; to elevate.
To depart; to move away.
To vaunt; to boast.


avauntour ::: n. --> A boaster.

avavAda. (P. ovAda; T. gdams ngag; C. jiaodaolun; J. kyodoron; K. kyodoron 教導論). In Sanskrit, "admonitions" or "instructions"; oral instructions that provide practical advice to a student. These may include instructions given to a monk or nun, or instructions on how to put into practice a particular doctrine or teaching. The term carries the connotation of advice drawn from experience in contrast to learning derived from books, although a true practitioner is said to be someone who can see all of the SuTRAs and sASTRAs as avavAda. The term often appears in compound with its near-synonym anusAsanī as "admonition and instruction" (avavAdAnusAsanī). The compound OVADAPAtIMOKKHA (S. *avavAdaprAtimoksa) is also used to refer to a foundational disciplinary code (PRATIMOKsA) handed down by the past buddha VIPAsYIN (P. Vipassī), which is believed to summarize the teachings fundamental to all the buddhas; it is found in the MAHAPADANASUTTANTA [DĪGHANIKAYA no. 14] and DHAMMAPADA v. 183: "Not doing anything evil,/Undertaking what is wholesome,/Purifying one's mind:/This is the teaching of the buddhas" (P. sabbapApassa akaranaM/kusalassupasampadA/sacittapariyodapanaM/etaM buddhAna sAsanaM). This verse has been widely incorporated into THERAVADA Buddhist rituals and ceremonies. According to the ABHISAMAYALAMKARA, in the PRAJNAPARAMITA sutras, there are distinct avavAda for each stage of the bodhisattva path (MARGA) corresponding to the twenty-two stages of BODHICITTA.

avavāda

ava (vaishyaswabhava) ::: the inner nature of the vaisya.


TERMS ANYWHERE

1. A fabulous tree alleged to have existed in Java, at some distance from Batavia, with properties so poisonous as to destroy all animal and vegetable life to a distance of fifteen or sixteen miles around it. 2. *Fig.* A baleful, destructive, or deadly power or influence.

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

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

1. Not yielding the desired outcome; fruitless; valueless; insignificant. 2. Worthless. 3. Empty; meaningless. 4. Excessively proud of one"s appearance, accomplishments, qualities; conceited. 5. in vain. To no avail; without success.

acharnement ::: n. --> Savage fierceness; ferocity.

acrotomous ::: a. --> Having a cleavage parallel with the base.

admiral ::: n. --> A naval officer of the highest rank; a naval officer of high rank, of which there are different grades. The chief gradations in rank are admiral, vice admiral, and rear admiral. The admiral is the commander in chief of a fleet or of fleets.
The ship which carries the admiral; also, the most considerable ship of a fleet.
A handsome butterfly (Pyrameis Atalanta) of Europe and America. The larva feeds on nettles.


admiralship ::: n. --> The office or position oaf an admiral; also, the naval skill of an admiral.

admiralty ::: n. --> The office or jurisdiction of an admiral.
The department or officers having authority over naval affairs generally.
The court which has jurisdiction of maritime questions and offenses.
The system of jurisprudence of admiralty courts.
The building in which the lords of the admiralty, in England, transact business.


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


  A fabulous tree alleged to have existed in Java, at some distance from Batavia, with properties so poisonous as to destroy all animal and vegetable life to a distance of fifteen or sixteen miles around it. 2. Fig. A baleful, destructive, or deadly power or influence.

aggravated ::: imp. & p. p. --> of Aggravate

aggravate ::: v. t. --> To make heavy or heavier; to add to; to increase.
To make worse, or more severe; to render less tolerable or less excusable; to make more offensive; to enhance; to intensify.
To give coloring to in description; to exaggerate; as, to aggravate circumstances.
To exasperate; to provoke; to irritate.


aggravatingly ::: adv. --> In an aggravating manner.

aggravating ::: p. pr. & vb. n. --> of Aggravate ::: a. --> Making worse or more heinous; as, aggravating circumstances.
Exasperating; provoking; irritating.


aggravation ::: n. --> The act of aggravating, or making worse; -- used of evils, natural or moral; the act of increasing in severity or heinousness; something additional to a crime or wrong and enhancing its guilt or injurious consequences.
Exaggerated representation.
An extrinsic circumstance or accident which increases the guilt of a crime or the misery of a calamity.
Provocation; irritation.


aggravative ::: a. --> Tending to aggravate. ::: n. --> That which aggravates.

aggrege ::: v. t. --> To make heavy; to aggravate.

agriology ::: n. --> Description or comparative study of the customs of savage or uncivilized tribes.

aiguillette ::: n. --> A point or tag at the end of a fringe or lace; an aglet.
One of the ornamental tags, cords, or loops on some military and naval uniforms.


AIM. ::: To return to the truth of the Divine now clouded over by Ignorance is the soul’s aim in life.
There is only one aim to be followed, the increase of Peace, Light, Power and the growth of a new consciousness in the being. With that new consciousness the true knowledge, understanding, strength, feeling will come.
Aim of yoga ::: to find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one’s own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one’s essential nature and, as a consequence. to be its vessel, channel, instrument in one’s active nature.
Aim of Integral yoga ::: it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into a divine living.


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

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

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

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


amadavat ::: n. --> The strawberry finch, a small Indian song bird (Estrelda amandava), commonly caged and kept for fighting. The female is olive brown; the male, in summer, mostly crimson; -- called also red waxbill.

Amal: “They are beautiful feminine beings of subtle worlds—the vital planes. They correspond to what the Greeks spoke of as nymphs. They are to be distinguished from other such beings—the nereids (river nymphs) and the oreads (mountain nymphs). The most beautiful among them was Urvasie whom King Pururavas made his wife thus saving her from the grasp of a giant demon.”

amygdaloid ::: n. --> A variety of trap or basaltic rock, containing small cavities, occupied, wholly or in part, by nodules or geodes of different minerals, esp. agates, quartz, calcite, and the zeolites. When the imbedded minerals are detached or removed by decomposition, it is porous, like lava. ::: a.

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

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

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

"An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him and governing from within his will and life and action; he feels identified inwardly with this divine power and presence.” Letters on Yoga

“An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him and governing from within his will and life and action; he feels identified inwardly with this divine power and presence.” Letters on Yoga

anthomania ::: n. --> A extravagant fondness for flowers. html{color:

antiar ::: n. --> A Virulent poison prepared in Java from the gum resin of one species of the upas tree (Antiaris toxicaria).

ANUBHAVA. ::: The system of getting rid of things by anubhava* 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 vicāra+ t or by the process of rejection and the substitution of the true movement in its place. 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 en entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement.

apophyllite ::: n. --> A mineral relating to the zeolites, usually occurring in square prisms or octahedrons with pearly luster on the cleavage surface. It is a hydrous silicate of calcium and potassium.

Apsaras ::: Amal: “They are beautiful feminine beings of subtle worlds—the vital planes. They correspond to what the Greeks spoke of as nymphs. They are to be distinguished from other such beings—the nereids (river nymphs) and the oreads (mountain nymphs). The most beautiful among them was Urvasie whom King Pururavas made his wife thus saving her from the grasp of a giant demon.”

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

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

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

armament ::: n. --> A body of forces equipped for war; -- used of a land or naval force.
All the cannon and small arms collectively, with their equipments, belonging to a ship or a fortification.
Any equipment for resistance.


arsenal ::: n. --> A public establishment for the storage, or for the manufacture and storage, of arms and all military equipments, whether for land or naval service.

aspic ::: n. --> The venomous asp.
A piece of ordnance carrying a 12 pound shot.
A European species of lavender (Lavandula spica), which produces a volatile oil. See Spike.
A savory meat jelly containing portions of fowl, game, fish, hard boiled eggs, etc.


As Sri Aurobindo once wrote to Dilip Kumar Roy, (I paraphrase) ‘ The earth is a conscious being and the world is only the form it takes to manifest.’ This statement of the Avatar, predating the GAIA theory by many years and far surpassing it in its infinite scope, promises an earth returned to beauty to manifest, unknown to man, an inconceivable perfection. I once wrote to Mother with a question about what would happen to plants and flowers in the New Creation. Her reply filled me with joy and gratitude for She said that the flowers would be among the first to change (be transformed) because their entire life is an aspiration for light. Imagine the beauty to come with flowers brilliant with the Divine Light, colours such as never seen before, fragrances that can transofrm suffering and sorrow into a life free of pain and filled with joy.

audita querela ::: --> A writ which lies for a party against whom judgment is recovered, but to whom good matter of discharge has subsequently accrued which could not have been availed of to prevent such judgment.

AVATARA ::: One in whom the Divine Consciousness has descended into human birth for a great world-work; the Incarnation; Spirit descending into man; Descent into form; the revelation of the Godhead in humanity; the Divine who has descended into the human consciousness; coming down of the Divine below the line which divides the divine from the human world or status.
An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him governing from within his will and life action; he feels identified inwardly with this divine power and presence.
He is a realiser, an establisher - not of outward things only, though he does realise something in the outward also, but of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine.
There are two sides of the phenomenon of avatarhood, the Divine Consciousness and the instrumental personality in Nature under the conditions of Nature which it uses according to the rules of the game.
The Avatar takes upon himself the nature of humanity in his instrumental parts, though the consciousness acting behind is divine.


“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

Avatar ::: Sri Aurobindo: “The word Avatar means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.” Essays on the Gita

Avatar ::: “The word Avatar means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.” Essays on the Gita

axstone ::: n. --> A variety of jade. It is used by some savages, particularly the natives of the South Sea Islands, for making axes or hatchets.

bantam ::: n. --> A variety of small barnyard fowl, with feathered legs, probably brought from Bantam, a district of Java.

banteng ::: n. --> The wild ox of Java (Bibos Banteng).

barbarian ::: n. --> A foreigner.
A man in a rule, savage, or uncivilized state.
A person destitute of culture.
A cruel, savage, brutal man; one destitute of pity or humanity. ::: a.


basaltic ::: a. --> Pertaining to basalt; formed of, or containing, basalt; as basaltic lava.

battalia ::: n. --> Order of battle; disposition or arrangement of troops (brigades, regiments, battalions, etc.), or of a naval force, for action.
An army in battle array; also, the main battalia or body.


avadavat ::: n. --> Same as Amadavat.

avaiably ::: adv. --> In an available manner; profitably; advantageously; efficaciously.

availabilities ::: pl. --> of Availability

availability ::: n. --> The quality of being available; availableness.
That which is available.


available ::: a. --> Having sufficient power, force, or efficacy, for the object; effectual; valid; as, an available plea.
Such as one may avail one&


availableness ::: n. --> Competent power; validity; efficacy; as, the availableness of a title.
Quality of being available; capability of being used for the purpose intended.


availed ::: imp. & p. p. --> of Avail

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

availing ::: p. pr. & vb. n. --> of Avail

availment ::: n. --> Profit; advantage.

avail ::: v. t. --> To turn to the advantage of; to be of service to; to profit; to benefit; to help; as, artifices will not avail the sinner in the day of judgment.
To promote; to assist. ::: v. i. --> To be of use or advantage; to answer the purpose; to have


avalanche ::: n. --> A large mass or body of snow and ice sliding swiftly down a mountain side, or falling down a precipice.
A fall of earth, rocks, etc., similar to that of an avalanche of snow or ice.
A sudden, great, or irresistible descent or influx of anything.


avale ::: v. t. & i. --> To cause to descend; to lower; to let fall; to doff.
To bring low; to abase.
To descend; to fall; to dismount.


ava ::: n. --> Same as Kava.

avant-courier ::: n. --> A person dispatched before another person or company, to give notice of his or their approach.

avant-guard ::: n. --> The van or advanced body of an army. See Vanguard.

avant ::: n. --> The front of an army. [Obs.] See Van.

avarice ::: n. --> An excessive or inordinate desire of gain; greediness after wealth; covetousness; cupidity.
An inordinate desire for some supposed good.


avaricious ::: a. --> Actuated by avarice; greedy of gain; immoderately desirous of accumulating property.

avarous ::: a. --> Avaricious.

avast ::: a. --> Cease; stop; stay.

avatar ::: n. --> The descent of a deity to earth, and his incarnation as a man or an animal; -- chiefly associated with the incarnations of Vishnu.
Incarnation; manifestation as an object of worship or admiration.


avatars ::: Sri Aurobindo: "The word Avatar means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.” *Essays on the Gita

avaunce ::: v. t. & i. --> To advance; to profit.

avaunt ::: interj. --> Begone; depart; -- a word of contempt or abhorrence, equivalent to the phrase "Get thee gone." ::: v. t. & i. --> To advance; to move forward; to elevate.
To depart; to move away.
To vaunt; to boast.


avauntour ::: n. --> A boaster.

bavarian ::: a. --> Of or pertaining to Bavaria. ::: n. --> A native or an inhabitant of Bavaria.

bavaroy ::: n. --> A kind of cloak or surtout.

benzoin ::: n. --> A resinous substance, dry and brittle, obtained from the Styrax benzoin, a tree of Sumatra, Java, etc., having a fragrant odor, and slightly aromatic taste. It is used in the preparation of benzoic acid, in medicine, and as a perfume.
A white crystalline substance, C14H12O2, obtained from benzoic aldehyde and some other sources.
The spicebush (Lindera benzoin).


bepraise ::: v. t. --> To praise greatly or extravagantly.

bestead ::: imp. & p. p. --> of Bestead ::: v. t. --> To put in a certain situation or condition; to circumstance; to place.
To put in peril; to beset.
To serve; to assist; to profit; to avail.


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

beteela ::: n. --> An East India muslin, formerly used for cravats, veils, etc.

bipontine ::: a. --> Relating to books printed at Deuxponts, or Bipontium (Zweibrucken), in Bavaria.

bismuth ::: n. --> One of the elements; a metal of a reddish white color, crystallizing in rhombohedrons. It is somewhat harder than lead, and rather brittle; masses show broad cleavage surfaces when broken across. It melts at 507¡ Fahr., being easily fused in the flame of a candle. It is found in a native state, and as a constituent of some minerals. Specific gravity 9.8. Atomic weight 207.5. Symbol Bi.

bizarre ::: a. --> Odd in manner or appearance; fantastic; whimsical; extravagant; grotesque.

black death ::: --> A pestilence which ravaged Europe and Asia in the fourteenth century.

bloody ::: a. --> Containing or resembling blood; of the nature of blood; as, bloody excretions; bloody sweat.
Smeared or stained with blood; as, bloody hands; a bloody handkerchief.
Given, or tending, to the shedding of blood; having a cruel, savage disposition; murderous; cruel.
Attended with, or involving, bloodshed; sanguinary; esp., marked by great slaughter or cruelty; as, a bloody battle.


blue lotus of the Idea. ::: Sri Aurobindo: "It can be taken as the (Avatar) incarnation on the mental plane.” Visions of Champaklal

bock beer ::: --> A strong beer, originally made in Bavaria.

bootless ::: a. --> Unavailing; unprofitable; useless; without advantage or success.

borer ::: n. --> One that bores; an instrument for boring.
A marine, bivalve mollusk, of the genus Teredo and allies, which burrows in wood. See Teredo.
Any bivalve mollusk (Saxicava, Lithodomus, etc.) which bores into limestone and similar substances.
One of the larvae of many species of insects, which penetrate trees, as the apple, peach, pine, etc. See Apple borer, under Apple.


boteless ::: a. --> Unavailing; in vain. See Bootless.

bravery ::: n. --> The quality of being brave; fearless; intrepidity.
The act of braving; defiance; bravado.
Splendor; magnificence; showy appearance; ostentation; fine dress.
A showy person; a fine gentleman; a beau.


braving ::: p. pr. & vb. n. --> of Brave ::: n. --> A bravado; a boast.

bravade ::: n. --> Bravado.

bravadoes ::: pl. --> of Bravado

bravado ::: n. --> Boastful and threatening behavior; a boastful menace.

brigade ::: n. --> A body of troops, whether cavalry, artillery, infantry, or mixed, consisting of two or more regiments, under the command of a brigadier general.
Any body of persons organized for acting or marching together under authority; as, a fire brigade. ::: v. t.


britisher ::: n. --> An Englishman; a subject or inhabitant of Great Britain, esp. one in the British military or naval service.

brutal ::: a. --> Of or pertaining to a brute; as, brutal nature.
Like a brute; savage; cruel; inhuman; brutish; unfeeling; merciless; gross; as, brutal manners.


brutal ::: cruel; vicious; savage.

brutality ::: n. --> The quality of being brutal; inhumanity; savageness; pitilessness.
An inhuman act.


brute ::: a. --> Not having sensation; senseless; inanimate; unconscious; without intelligence or volition; as, the brute earth; the brute powers of nature.
Not possessing reason, irrational; unthinking; as, a brute beast; the brute creation.
Of, pertaining to, or characteristic of, a brute beast. Hence: Brutal; cruel; fierce; ferocious; savage; pitiless; as, brute violence.


brute ::: n. **1. Any animal except man; a beast; a lower animal. brute"s. adj. 2. Animal, not human. 3. Lacking or showing a lack of reason or intelligence. 4. Wholly instinctive; senseless; coarse; brutish; dull. 5. Resembling a beast; showing lack of human sensibility; cruel or savage. brute-sensed.**

buffalo ::: n. --> A species of the genus Bos or Bubalus (B. bubalus), originally from India, but now found in most of the warmer countries of the eastern continent. It is larger and less docile than the common ox, and is fond of marshy places and rivers.
A very large and savage species of the same genus (B. Caffer) found in South Africa; -- called also Cape buffalo.
Any species of wild ox.
The bison of North America.


burlesque ::: a. --> Tending to excite laughter or contempt by extravagant images, or by a contrast between the subject and the manner of treating it, as when a trifling subject is treated with mock gravity; jocular; ironical. ::: n. --> Ludicrous representation; exaggerated parody; grotesque

butcherly ::: a. --> Like a butcher; without compunction; savage; bloody; inhuman; fell.

cadet ::: n. --> The younger of two brothers; a younger brother or son; the youngest son.
A gentleman who carries arms in a regiment, as a volunteer, with a view of acquiring military skill and obtaining a commission.
A young man in training for military or naval service; esp. a pupil in a military or naval school, as at West Point, Annapolis, or Woolwich.


cafileh ::: n. --> A caravan of travelers; a military supply train or government caravan; a string of pack horses.

cali ::: n. --> The tenth avatar or incarnation of the god Vishnu.

callot ::: n. --> A plant coif or skullcap. Same as Calotte.
A close cap without visor or brim.
Such a cap, worn by English serjeants at law.
Such a cap, worn by the French cavalry under their helmets.
Such a cap, worn by the clergy of the Roman Catholic Church.


caltrap ::: n. --> A genus of herbaceous plants (Tribulus) of the order Zygophylleae, having a hard several-celled fruit, armed with stout spines, and resembling the military instrument of the same name. The species grow in warm countries, and are often very annoying to cattle.
An instrument with four iron points, so disposed that, any three of them being on the ground, the other projects upward. They are scattered on the ground where an enemy&


calycozoa ::: n. pl. --> A group of acalephs of which Lucernaria is the type. The body is cup-shaped with eight marginal lobes bearing clavate tentacles. An aboral sucker serves for attachment. The interior is divided into four large compartments. See Lucernarida.

canard ::: n. --> An extravagant or absurd report or story; a fabricated sensational report or statement; esp. one set afloat in the newspapers to hoax the public.

cancan ::: n. --> A rollicking French dance, accompanied by indecorous or extravagant postures and gestures.

canoe ::: n. --> A boat used by rude nations, formed of trunk of a tree, excavated, by cutting of burning, into a suitable shape. It is propelled by a paddle or paddles, or sometimes by sail, and has no rudder.
A boat made of bark or skins, used by savages.
A light pleasure boat, especially designed for use by one who goes alone upon long excursions, including portage. It it propelled by a paddle, or by a small sail attached to a temporary mast.


caravan ::: a company of travelers journeying together, as across a desert or through hostile territory. 2. A procession or train likened to a caravan. caravans.

caravaneer ::: n. --> The leader or driver of the camels in caravan.

caravan ::: n. --> A company of travelers, pilgrims, or merchants, organized and equipped for a long journey, or marching or traveling together, esp. through deserts and countries infested by robbers or hostile tribes, as in Asia or Africa.
A large, covered wagon, or a train of such wagons, for conveying wild beasts, etc., for exhibition; an itinerant show, as of wild beasts.
A covered vehicle for carrying passengers or for moving


caravansaries ::: pl. --> of Caravansary

caravansary ::: n. --> A kind of inn, in the East, where caravans rest at night, being a large, rude, unfurnished building, surrounding a court.

carbine ::: n. --> A short, light musket or rifle, esp. one used by mounted soldiers or cavalry.

cassada ::: n. --> See Cassava.

cassareep ::: n. --> A condiment made from the sap of the bitter cassava (Manihot utilissima) deprived of its poisonous qualities, concentrated by boiling, and flavored with aromatics. See Pepper pot.

cassava ::: n. --> A shrubby euphorbiaceous plant of the genus Manihot, with fleshy rootstocks yielding an edible starch; -- called also manioc.
A nutritious starch obtained from the rootstocks of the cassava plant, used as food and in making tapioca.


cassidony ::: n. --> The French lavender (Lavandula Stoechas)
The goldilocks (Chrysocoma Linosyris) and perhaps other plants related to the genus Gnaphalium or cudweed.


cavalcade ::: n. --> A procession of persons on horseback; a formal, pompous march of horsemen by way of parade.

cavalero ::: n. --> Alt. of Cavaliero

cavalierish ::: a. --> Somewhat like a cavalier.

cavalierism ::: n. --> The practice or principles of cavaliers.

cavalierly ::: adv. --> In a supercilious, disdainful, or haughty manner; arrogantly.

cavalier ::: n. --> A military man serving on horseback; a knight.
A gay, sprightly, military man; hence, a gallant.
One of the court party in the time of king Charles I. as contrasted with a Roundhead or an adherent of Parliament.
A work of more than ordinary height, rising from the level ground of a bastion, etc., and overlooking surrounding parts. ::: a.


cavalierness ::: n. --> A disdainful manner.

cavaliero ::: n. --> A cavalier; a gallant; a libertine.

cavally ::: n. --> A carangoid fish of the Atlantic coast (Caranx hippos): -- called also horse crevalle. [See Illust. under Carangoid.]

cavalryman ::: n. --> One of a body of cavalry.

cavalry ::: n. --> That part of military force which serves on horseback.

cavatina ::: n. --> Originally, a melody of simpler form than the aria; a song without a second part and a da capo; -- a term now variously and vaguely used.

chaja ::: n. --> The crested screamer of Brazil (Palamedea, / Chauna, chavaria), so called in imitation of its notes; -- called also chauna, and faithful kamichi. It is often domesticated and is useful in guarding other poultry. See Kamichi.

chasseur ::: n. --> One of a body of light troops, cavalry or infantry, trained for rapid movements.
An attendant upon persons of rank or wealth, wearing a plume and sword.


cheval-de-frise ::: n. --> A piece of timber or an iron barrel traversed with iron-pointed spikes or spears, five or six feet long, used to defend a passage, stop a breach, or impede the advance of cavalry, etc.

childbirth ::: n. --> The act of bringing forth a child; travail; labor.

chivachie ::: n. --> A cavalry raid; hence, a military expedition.

chivalry ::: n. --> A body or order of cavaliers or knights serving on horseback; illustrious warriors, collectively; cavalry.
The dignity or system of knighthood; the spirit, usages, or manners of knighthood; the practice of knight-errantry.
The qualifications or character of knights, as valor, dexterity in arms, courtesy, etc.
A tenure of lands by knight&


choker ::: n. --> One who, or that which, chokes.
A stiff wide cravat; a stock.


choltry ::: n. --> A Hindoo caravansary.

cinder ::: n. --> Partly burned or vitrified coal, or other combustible, in which fire is extinct.
A hot coal without flame; an ember.
A scale thrown off in forging metal.
The slag of a furnace, or scoriaceous lava from a volcano.


civilized ::: imp. & p. p. --> of Civilize ::: a. --> Reclaimed from savage life and manners; instructed in arts, learning, and civil manners; refined; cultivated.

civilize ::: v. t. --> To reclaim from a savage state; to instruct in the rules and customs of civilization; to educate; to refine.
To admit as suitable to a civilized state.


clavellate ::: a. --> See Clavate.

claviform ::: a. --> Club-shaped; clavate.

clavate ::: a. --> Alt. of Clavated

clavated ::: a. --> Club-shaped; having the form of a club; growing gradually thicker toward the top. [See Illust. of Antennae.]

cleavable ::: a. --> Capable of cleaving or being divided.

cleavage ::: a critical division in opinion, beliefs, interests, etc. as leading to opposition between two groups.

cleavage ::: n. --> The act of cleaving or splitting.
The quality possessed by many crystallized substances of splitting readily in one or more definite directions, in which the cohesive attraction is a minimum, affording more or less smooth surfaces; the direction of the dividing plane; a fragment obtained by cleaving, as of a diamond. See Parting.
Division into laminae, like slate, with the lamination not necessarily parallel to the plane of deposition; -- usually


clothe ::: v. t. --> To put garments on; to cover with clothing; to dress.
To provide with clothes; as, to feed and clothe a family; to clothe one&


cockade ::: n. --> A badge, usually in the form of a rosette, or knot, and generally worn upon the hat; -- used as an indication of military or naval service, or party allegiance, and in England as a part of the livery to indicate that the wearer is the servant of a military or naval officer.

code ::: n. --> A body of law, sanctioned by legislation, in which the rules of law to be specifically applied by the courts are set forth in systematic form; a compilation of laws by public authority; a digest.
Any system of rules or regulations relating to one subject; as, the medical code, a system of rules for the regulation of the professional conduct of physicians; the naval code, a system of rules for making communications at sea means of signals.


comanches ::: n. pl. --> A warlike, savage, and nomadic tribe of the Shoshone family of Indians, inhabiting Mexico and the adjacent parts of the United States; -- called also Paducahs. They are noted for plundering and cruelty.

concavation ::: n. --> The act of making concave.

conceit ::: n. --> That which is conceived, imagined, or formed in the mind; idea; thought; image; conception.
Faculty of conceiving ideas; mental faculty; apprehension; as, a man of quick conceit.
Quickness of apprehension; active imagination; lively fancy.
A fanciful, odd, or extravagant notion; a quant fancy; an unnatural or affected conception; a witty thought or turn of


conscription ::: n. --> An enrolling or registering.
A compulsory enrollment of men for military or naval service; a draft. ::: a. --> Belonging to, or of the nature of, a conspiration.


Contemplate, for a moment, this wondrous reply in six lines, of Satyavan to his father’s gentle scolding of Savitri.”at noon leaving this house of clay”, for in the epic his death in the forest takes place at noon, not a departure of an early morning soul or one who leaves enfolded in the dark rooms of night, but at a time when the sun is at its most brilliant, showering the earth with light.

contentment ::: v. t. --> The state of being contented or satisfied; content.
The act or process of contenting or satisfying; as, the contentment of avarice is impossible.
Gratification; pleasure; satisfaction.


contravallation ::: n. --> A trench guarded with a parapet, constructed by besiegers, to secure themselves and check sallies of the besieged.

corinth ::: n. --> A city of Greece, famed for its luxury and extravagance.
A small fruit; a currant.


corruptible ::: a. --> Capable of being made corrupt; subject to decay.
Capable of being corrupted, or morally vitiated; susceptible of depravation. ::: n. --> That which may decay and perish; the human body.


cossack ::: n. --> One of a warlike, pastoral people, skillful as horsemen, inhabiting different parts of the Russian empire and furnishing valuable contingents of irregular cavalry to its armies, those of Little Russia and those of the Don forming the principal divisions.

coulee ::: n. --> A stream
a stream of lava. Also, in the Western United States, the bed of a stream, even if dry, when deep and having inclined sides; distinguished from a caon, which has precipitous sides.


couloir ::: n. --> A deep gorge; a gully.
A dredging machine for excavating canals, etc.


countermine ::: n. --> An underground gallery excavated to intercept and destroy the mining of an enemy.
A stratagem or plot by which another sratagem or project is defeated. ::: v. t. --> To oppose by means of a countermine; to intercept


countervallation ::: n. --> See Contravallation.

court-martial ::: n. --> A court consisting of military or naval officers, for the trial of one belonging to the army or navy, or of offenses against military or naval law. ::: v. t. --> To subject to trial by a court-martial.

covetise ::: v. t. --> Avarice.

covetous ::: v. t. --> Very desirous; eager to obtain; -- used in a good sense.
Inordinately desirous; excessively eager to obtain and possess (esp. money); avaricious; -- in a bad sense.


cravat ::: n. --> A neckcloth; a piece of silk, fine muslin, or other cloth, worn by men about the neck.

cravatted ::: a. --> Wearing a cravat.

crevalle ::: n. --> The cavally or jurel.
The pompano (Trachynotus Carolinus).


crime ::: n. --> Any violation of law, either divine or human; an omission of a duty commanded, or the commission of an act forbidden by law.
Gross violation of human law, in distinction from a misdemeanor or trespass, or other slight offense. Hence, also, any aggravated offense against morality or the public welfare; any outrage or great wrong.
Any great wickedness or sin; iniquity.
That which occasion crime.


crimp ::: v. t. --> To fold or plait in regular undulation in such a way that the material will retain the shape intended; to give a wavy appearance to; as, to crimp the border of a cap; to crimp a ruffle. Cf. Crisp.
To pinch and hold; to seize.
to entrap into the military or naval service; as, to crimp seamen.
To cause to contract, or to render more crisp, as the flesh of a fish, by gashing it, when living, with a knife; as, to crimp


cronstedtite ::: n. --> A mineral consisting principally of silicate of iron, and crystallizing in hexagonal prisms with perfect basal cleavage; -- so named from the Swedish mineralogist Cronstedt.

cruel ::: n. --> See Crewel. ::: a. --> Disposed to give pain to others; willing or pleased to hurt, torment, or afflict; destitute of sympathetic kindness and pity; savage; inhuman; hard-hearted; merciless.
Causing, or fitted to cause, pain, grief, or misery.


cryolite ::: n. --> A fluoride of sodium and aluminum, found in Greenland, in white cleavable masses; -- used as a source of soda and alumina.

cubeb ::: n. --> The small, spicy berry of a species of pepper (Piper Cubeba; in med., Cubeba officinalis), native in Java and Borneo, but now cultivated in various tropical countries. The dried unripe fruit is much used in medicine as a stimulant and purgative.

cubical ::: a. --> Having the form or properties of a cube; contained, or capable of being contained, in a cube.
Isometric or monometric; as, cubic cleavage. See Crystallization.


cupidity ::: n. --> A passionate desire; love.
Eager or inordinate desire, especially for wealth; greed of gain; avarice; covetousness


curmudgeon ::: n. --> An avaricious, grasping fellow; a miser; a niggard; a churl.

danegelt ::: n. --> An annual tax formerly laid on the English nation to buy off the ravages of Danish invaders, or to maintain forces to oppose them. It afterward became a permanent tax, raised by an assessment, at first of one shilling, afterward of two shillings, upon every hide of land throughout the realm.

DAVANGERE

decivilize ::: v. t. --> To reduce from civilization to a savage state.

degenerationist ::: n. --> A believer in the theory of degeneration, or hereditary degradation of type; as, the degenerationists hold that savagery is the result of degeneration from a superior state.

degravation ::: a. --> The act of making heavy.

demilancer ::: n. --> A soldier of light cavalry of the 16th century, who carried a demilance.

denudation ::: n. --> The act of stripping off covering, or removing the surface; a making bare.
The laying bare of rocks by the washing away of the overlying earth, etc.; or the excavation and removal of them by the action of running water.


depravation ::: n. --> Detraction; depreciation.
The act of depraving, or making anything bad; the act of corrupting.
The state of being depraved or degenerated; degeneracy; depravity.
Change for the worse; deterioration; morbid perversion.


desertion ::: n. --> The act of deserting or forsaking; abandonment of a service, a cause, a party, a friend, or any post of duty; the quitting of one&

devastate ::: v. t. --> To lay waste; to ravage; to desolate.

diatomous ::: a. --> Having a single, distinct, diagonal cleavage; -- said of crystals.

digging ::: p. pr. & vb. n. --> of Dig ::: n. --> The act or the place of excavating.
Places where ore is dug; especially, certain localities in California, Australia, and elsewhere, at which gold is obtained.
Region; locality.


dig ::: v. t. --> To turn up, or delve in, (earth) with a spade or a hoe; to open, loosen, or break up (the soil) with a spade, or other sharp instrument; to pierce, open, or loosen, as if with a spade.
To get by digging; as, to dig potatoes, or gold.
To hollow out, as a well; to form, as a ditch, by removing earth; to excavate; as, to dig a ditch or a well.
To thrust; to poke.
A plodding and laborious student.


disavaunce ::: v. t. --> To retard; to repel; to do damage to.

discoblastic ::: a. --> Applied to a form of egg cleavage seen in osseous fishes, which occurs only in a small disk that separates from the rest of the egg.

dissipate ::: v. t. --> To scatter completely; to disperse and cause to disappear; -- used esp. of the dispersion of things that can never again be collected or restored.
To destroy by wasteful extravagance or lavish use; to squander. ::: v. i.


dockyard ::: n. --> A yard or storage place for all sorts of naval stores and timber for shipbuilding.

doleritic ::: a. --> Of the nature of dolerite; as, much lava is doleritic lava.

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

dragoon ::: n. --> Formerly, a soldier who was taught and armed to serve either on horseback or on foot; now, a mounted soldier; a cavalry man.
A variety of pigeon. ::: v. t. --> To harass or reduce to subjection by dragoons; to persecute by abandoning a place to the rage of soldiers.


drum ::: n. --> An instrument of percussion, consisting either of a hollow cylinder, over each end of which is stretched a piece of skin or vellum, to be beaten with a stick; or of a metallic hemisphere (kettledrum) with a single piece of skin to be so beaten; the common instrument for marking time in martial music; one of the pair of tympani in an orchestra, or cavalry band.
Anything resembling a drum in form
A sheet iron radiator, often in the shape of a drum, for


Dyumatsena ::: : “Dyumatsena, Lord of the Shining Hosts, father of Satyavan, is the Divine Mind here fallen blind, losing its celestial kingdom of vision, and through that loss its kingdom of glory.” (Note at the beginning of Savitri from a letter of Sri Aurobindo to a disciple.)

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

Dyumatsena ::: Sri Aurobindo: “Dyumatsena, Lord of the Shining Hosts, father of Satyavan, is the Divine Mind here fallen blind, losing its celestial kingdom of vision, and through that loss its kingdom of glory.” (Author’s Note at the beginning of Savitri.)**

earthwork ::: n. --> Any construction, whether a temporary breastwork or permanent fortification, for attack or defense, the material of which is chiefly earth.
The operation connected with excavations and embankments of earth in preparing foundations of buildings, in constructing canals, railroads, etc.
An embankment or construction made of earth.


ecchymosis ::: n. --> A livid or black and blue spot, produced by the extravasation or effusion of blood into the areolar tissue from a contusion.

economical ::: a. --> Pertaining to the household; domestic.
Relating to domestic economy, or to the management of household affairs.
Managing with frugality; guarding against waste or unnecessary expense; careful and frugal in management and in expenditure; -- said of character or habits.
Managed with frugality; not marked with waste or extravagance; frugal; -- said of acts; saving; as, an economical use of


ectolecithal ::: a. --> Having the food yolk, at the commencement of segmentation, in a peripheral position, and the cleavage process confined to the center of the egg; as, ectolecithal ova.

e-la ::: n. --> Originally, the highest note in the scale of Guido; hence, proverbially, any extravagant saying.

embasement ::: v. t. --> Act of bringing down; depravation; deterioration.

embezzle ::: v. t. --> To appropriate fraudulently to one&

engregge ::: v. t. --> To aggravate; to make worse; to lie heavy on.

enhancement ::: n. --> The act of increasing, or state of being increased; augmentation; aggravation; as, the enhancement of value, price, enjoyments, crime.

enhance ::: v. t. --> To raise or lift up; to exalt.
To advance; to augment; to increase; to heighten; to make more costly or attractive; as, to enhance the price of commodities; to enhance beauty or kindness; hence, also, to render more heinous; to aggravate; as, to enhance crime. ::: v. i.


enlist ::: v. t. --> To enter on a list; to enroll; to register.
To engage for military or naval service, the name being entered on a list or register; as, to enlist men.
To secure the support and aid of; to employ in advancing interest; as, to enlist persons in the cause of truth, or in a charitable enterprise. ::: v. i.


ensign ::: n. --> A flag; a banner; a standard; esp., the national flag, or a banner indicating nationality, carried by a ship or a body of soldiers; -- as distinguished from flags indicating divisions of the army, rank of naval officers, or private signals, and the like.
A signal displayed like a standard, to give notice.
Sign; badge of office, rank, or power; symbol.
Formerly, a commissioned officer of the army who carried the ensign or flag of a company or regiment.


epaulette ::: n. --> A shoulder ornament or badge worn by military and naval officers, differences of rank being marked by some peculiar form or device, as a star, eagle, etc.; a shoulder knot.

equipment ::: n. --> The act of equipping, or the state of being equipped, as for a voyage or expedition.
Whatever is used in equipping; necessaries for an expedition or voyage; the collective designation for the articles comprising an outfit; equipage; as, a railroad equipment (locomotives, cars, etc. ; for carrying on business); horse equipments; infantry equipments; naval equipments; laboratory equipments.


equitable ::: a. --> Possessing or exhibiting equity; according to natural right or natural justice; marked by a due consideration for what is fair, unbiased, or impartial; just; as an equitable decision; an equitable distribution of an estate; equitable men.
That can be sustained or made available or effective in a court of equity, or upon principles of equity jurisprudence; as, an equitable estate; equitable assets, assignment, mortgage, etc.


eruption ::: n. --> The act of breaking out or bursting forth; as: (a) A violent throwing out of flames, lava, etc., as from a volcano of a fissure in the earth&

erupt ::: v. t. --> To cause to burst forth; to eject; as, to erupt lava.

euclase ::: n. --> A brittle gem occurring in light green, transparent crystals, affording a brilliant clinodiagonal cleavage. It is a silicate of alumina and glucina.

exaggerate ::: v. t. --> To heap up; to accumulate.
To amplify; to magnify; to enlarge beyond bounds or the truth ; to delineate extravagantly ; to overstate the truth concerning.


exasperation ::: n. --> The act of exasperating or the state of being exasperated; irritation; keen or bitter anger.
Increase of violence or malignity; aggravation; exacerbation.


excave ::: v. t. --> To excavate.

excavated ::: imp. & p. p. --> of Excavate

excavate ::: v. t. --> To hollow out; to form cavity or hole in; to make hollow by cutting, scooping, or digging; as, to excavate a ball; to excavate the earth.
To form by hollowing; to shape, as a cavity, or anything that is hollow; as, to excavate a canoe, a cellar, a channel.
To dig out and remove, as earth.


excavating ::: p. pr. & vb. n. --> of Excavate

excavation ::: n. --> The act of excavating, or of making hollow, by cutting, scooping, or digging out a part of a solid mass.
A cavity formed by cutting, digging, or scooping.
An uncovered cutting in the earth, in distinction from a covered cutting or tunnel.
The material dug out in making a channel or cavity.


excavator ::: n. --> One who, or that which, excavates or hollows out; a machine, as a dredging machine, or a tool, for excavating.

excess ::: n. --> The state of surpassing or going beyond limits; the being of a measure beyond sufficiency, necessity, or duty; that which exceeds what is usual or prover; immoderateness; superfluity; superabundance; extravagance; as, an excess of provisions or of light.
An undue indulgence of the appetite; transgression of proper moderation in natural gratifications; intemperance; dissipation.
The degree or amount by which one thing or number exceeds another; remainder; as, the difference between two numbers is the


exchangeable ::: a. --> Capable of being exchanged; fit or proper to be exchanged.
Available for making exchanges; ratable.


exonerate ::: v. t. --> To unload; to disburden; to discharge.
To relieve, in a moral sense, as of a charge, obligation, or load of blame resting on one; to clear of something that lies upon oppresses one, as an accusation or imputation; as, to exonerate one&


exorbitancy ::: n. --> A going out of or beyond the usual or due limit; hence, enormity; extravagance; gross deviation from rule, right, or propriety; as, the exorbitances of the tongue or of deportment; exorbitance of demands.

exorbitant ::: a. --> Departing from an orbit or usual track; hence, deviating from the usual or due course; going beyond the appointed rules or established limits of right or propriety; excessive; extravagant; enormous; inordinate; as, exorbitant appetites and passions; exorbitant charges, demands, or claims.
Not comprehended in a settled rule or method; anomalous.


expensive ::: a. --> Occasioning expense; calling for liberal outlay; costly; dear; liberal; as, expensive dress; an expensive house or family.
Free in expending; very liberal; especially, in a bad scene; extravagant; lavish.


exploit ::: n. --> A deed or act; especially, a heroic act; a deed of renown; an adventurous or noble achievement; as, the exploits of Alexander the Great.
Combat; war.
To utilize; to make available; to get the value or usefulness out of; as, to exploit a mine or agricultural lands; to exploit public opinion.
Hence: To draw an illegitimate profit from; to speculate


extenuate ::: v. t. --> To make thin or slender; to draw out so as to lessen the thickness.
To lessen; to palliate; to lessen or weaken the force of; to diminish the conception of, as crime, guilt, faults, ills, accusations, etc.; -- opposed to aggravate.
To lower or degrade; to detract from. ::: v. i.


extravagance ::: n. --> A wandering beyond proper limits; an excursion or sally from the usual way, course, or limit.
The state of being extravagant, wild, or prodigal beyond bounds of propriety or duty; want of moderation; excess; especially, undue expenditure of money; vaid and superfluous expense; prodigality; as, extravagance of anger, love, expression, imagination, demands.


extravagance ::: unrestrained or fantastic excess, as of actions or opinions; lavishness.

extravagancies ::: pl. --> of Extravagancy

extravagancy ::: n. --> Extravagance.

extravagant ::: a. --> Wandering beyond one&

extravagantly ::: adv. --> In an extravagant manner; wildly; excessively; profusely.

extravagantly fanciful; marvellous.

extravagantness ::: n. --> The state of being extravagant or in excess; excess; extravagance.

extravaganza ::: n. --> A composition, as in music, or in the drama, designed to produce effect by its wild irregularity; esp., a musical caricature.
An extravagant flight of sentiment or language.


extravagate ::: v. i. --> To rove.

extravagation ::: n. --> A wandering beyond limits; excess.

extravasated ::: imp. & p. p. --> of Extravasate

extravasate ::: v. t. --> To force or let out of the proper vessels or arteries, as blood.

extravasating ::: p. pr. & vb. n. --> of Extravasate

extravasation ::: n. --> The act of forcing or letting out of its proper vessels or ducts, as a fluid; effusion; as, an extravasation of blood after a rupture of the vessels.

extravascular ::: a. --> Outside the vessels; -- said of the substance of all the tissues.
Destitute of vessels; non-vascular.


extremity ::: n. --> The extreme part; the utmost limit; the farthest or remotest point or part; as, the extremities of a country.
One of locomotive appendages of an animal; a limb; a leg or an arm of man.
The utmost point; highest degree; most aggravated or intense form.
The highest degree of inconvenience, pain, or suffering; greatest need or peril; extreme need; necessity.


fanatic ::: a. --> Pertaining to, or indicating, fanaticism; extravagant in opinions; ultra; unreasonable; excessively enthusiastic, especially on religious subjects; as, fanatic zeal; fanatic notions. ::: n. --> A person affected by excessive enthusiasm, particularly on religious subjects; one who indulges wild and extravagant notions of

fanaticism ::: n. --> Excessive enthusiasm, unreasoning zeal, or wild and extravagant notions, on any subject, especially religion; religious frenzy.

fast-handed ::: a. --> Close-handed; close-fisted; covetous; avaricious.

favus ::: n. --> A disease of the scalp, produced by a vegetable parasite.
A tile or flagstone cut into an hexagonal shape to produce a honeycomb pattern, as in a pavement; -- called also favas and sectila.


favaginous ::: a. --> Formed like, or resembling, a honeycomb.

favas ::: n. --> See Favus, n., 2.

felly ::: adv. --> In a fell or cruel manner; fiercely; barbarously; savagely. ::: n. --> The exterior wooden rim, or a segment of the rim, of a wheel, supported by the spokes.

ferine ::: a. --> Wild; untamed; savage; as, lions, tigers, wolves, and bears are ferine beasts. ::: n. --> A wild beast; a beast of prey.

ferity ::: n. --> Wildness; savageness; fierceness.

ferocious ::: a. --> Fierce; savage; wild; indicating cruelty; ravenous; rapacious; as, ferocious look or features; a ferocious lion.

ferocity ::: n. --> Savage wildness or fierceness; fury; cruelty; as, ferocity of countenance.

ferous ::: a. --> Wild; savage.

ficttelite ::: n. --> A white crystallized mineral resin from the Fichtelgebirge, Bavaria.

fierce ::: 1. Menacingly wild, savage, or hostile. 2. Violent in force, intensity, etc. 3. Extremely intense or ardent. fiercest.

finance ::: n. --> The income of a ruler or of a state; revennue; public money; sometimes, the income of an individual; often used in the plural for funds; available money; resources.
The science of raising and expending the public revenue.


fishy ::: a. --> Consisting of fish; fishlike; having the qualities or taste of fish; abounding in fish.
Extravagant, like some stories about catching fish; improbable; also, rank or foul.


fissile ::: a. --> Capable of being split, cleft, or divided in the direction of the grain, like wood, or along natural planes of cleavage, like crystals.

fission ::: n. --> A cleaving, splitting, or breaking up into parts.
A method of asexual reproduction among the lowest (unicellular) organisms by means of a process of self-division, consisting of gradual division or cleavage of the into two parts, each of which then becomes a separate and independent organisms; as when a cell in an animal or plant, or its germ, undergoes a spontaneous division, and the parts again subdivide. See Segmentation, and Cell division, under Division.


flavaniline ::: n. --> A yellow, crystalline, organic dyestuff, C16H14N2, of artifical production. It is a strong base, and is a complex derivative of aniline and quinoline.

flighty ::: a. --> Fleeting; swift; transient.
Indulging in flights, or wild and unrestrained sallies, of imagination, humor, caprice, etc.; given to disordered fancies and extravagant conduct; volatile; giddy; eccentric; slighty delirious.


flood ::: v. i. --> A great flow of water; a body of moving water; the flowing stream, as of a river; especially, a body of water, rising, swelling, and overflowing land not usually thus covered; a deluge; a freshet; an inundation.
The flowing in of the tide; the semidiurnal swell or rise of water in the ocean; -- opposed to ebb; as, young flood; high flood.
A great flow or stream of any fluid substance; as, a flood of light; a flood of lava; hence, a great quantity widely


fluorite ::: n. --> Calcium fluoride, a mineral of many different colors, white, yellow, purple, green, red, etc., often very beautiful, crystallizing commonly in cubes with perfect octahedral cleavage; also massive. It is used as a flux. Some varieties are used for ornamental vessels. Also called fluor spar, or simply fluor.

foray ::: n. --> A sudden or irregular incursion in border warfare; hence, any irregular incursion for war or spoils; a raid. ::: v. t. --> To pillage; to ravage.

forray ::: v. t. --> To foray; to ravage; to pillage. ::: n. --> The act of ravaging; a ravaging; a predatory excursion. See Foray.

For the soul released from the grip of death and ignorance after travelling in”far-off eternities” , where, we cannot even hazard a guess, returning to earth a joyous captive of the Divine Mother, the earth appears to be nothing more than a green hillock, and yet, Satyavan lives”glad” in the moments of a sun that is transient,”among the busy works of men.”

fossores ::: n. pl. --> A group of hymenopterous insects including the sand wasps. They excavate cells in earth, where they deposit their eggs, with the bodies of other insects for the food of the young when hatched.

frugality ::: n. --> The quality of being frugal; prudent economy; that careful management of anything valuable which expends nothing unnecessarily, and applies what is used to a profitable purpose; thrift; --- opposed to extravagance.
A sparing use; sparingness; as, frugality of praise.


galena ::: n. --> A remedy or antidose for poison; theriaca.
Lead sulphide; the principal ore of lead. It is of a bluish gray color and metallic luster, and is cubic in crystallization and cleavage.


gallery ::: a. --> A long and narrow corridor, or place for walking; a connecting passageway, as between one room and another; also, a long hole or passage excavated by a boring or burrowing animal.
A room for the exhibition of works of art; as, a picture gallery; hence, also, a large or important collection of paintings, sculptures, etc.
A long and narrow platform attached to one or more sides of public hall or the interior of a church, and supported by brackets


garish ::: a. --> Showy; dazzling; ostentatious; attracting or exciting attention.
Gay to extravagance; flighty.


gasconade ::: n. --> A boast or boasting; a vaunt; a bravado; a bragging; braggodocio. ::: v. i. --> To boast; to brag; to bluster.

gators or creators often of vast and formidable inner upheavals or of action that overpass the normal human measure. There may also be an awareness of influences, presences, beings that do not seem to belong to other worlds beyond us but are here as a hidden element behind the veil in terrestrial nature. As contact wth the supraphysical is possible, a contact can also take place subjective or objective — or at_ least objectivised — between our own consciousness and the consciousness of other once embodied beings who have passed into a supraphysicaj status in these other regions of existence. It is possible also to pass beyond a subjective contact or a sahiie-scnse perception and, in certain subliminal states of consciousness, to enter actually into other worlds and know something of their secrets, ft is the wore objective order of other-worldly experience that seized most the imagination of mankind in the past, but it was put by popular belief into a gross objective statement which unduly assimilated these phenomena to those of the physical world with which we are familiar for it is the normal tendency of our mind to turn everything into forms or symbols proper to its own kind and terms of expericoce.

gayne ::: v. i. --> To avail.

gendarme ::: n. --> One of a body of heavy cavalry.
An armed policeman in France.


gloat ::: v. i. --> To look steadfastly; to gaze earnestly; -- usually in a bad sense, to gaze with malignant satisfaction, passionate desire, lust, or avarice.

gluttony ::: n. --> Excess in eating; extravagant indulgence of the appetite for food; voracity.

gobbing ::: n. --> The refuse thrown back into the excavation after removing the coal. It is called also gob stuff.
The process of packing with waste rock; stowing.


gospelize ::: v. t. --> To form according to the gospel; as, a command gospelized to us.
To instruct in the gospel; to evangelize; as, to gospelize the savages.


grasping ::: a. --> Seizing; embracing; catching.
Avaricious; greedy of gain; covetous; close; miserly; as, he is a grasping man.


grasshopper ::: n. --> Any jumping, orthopterous insect, of the families Acrididae and Locustidae. The species and genera are very numerous. The former family includes the Western grasshopper or locust (Caloptenus spretus), noted for the great extent of its ravages in the region beyond the Mississippi. In the Eastern United States the red-legged (Caloptenus femurrubrum and C. atlanis) are closely related species, but their ravages are less important. They are closely related to the migratory locusts of the Old World. See Locust.

grave ::: 1. An excavation made in the earth in which to bury a dead body. 2. Any place that becomes the receptacle of what is dead, lost, or past.

gravamen ::: a. --> The grievance complained of; the substantial cause of the action; also, in general, the ground or essence of a complaint. Bouvier.

gravamens ::: pl. --> of Gravamen

gravamina ::: pl. --> of Gravamen

greedy ::: superl. --> Having a keen appetite for food or drink; ravenous; voracious; very hungry; -- followed by of; as, a lion that is greedy of his prey.
Having a keen desire for anything; vehemently desirous; eager to obtain; avaricious; as, greedy of gain.


grievous ::: a. --> Causing grief or sorrow; painful; afflictive; hard to bear; offensive; harmful.
Characterized by great atrocity; heinous; aggravated; flagitious; as, a grievous sin.
Full of, or expressing, grief; showing great sorrow or affliction; as, a grievous cry.


groove ::: n. --> A furrow, channel, or long hollow, such as may be formed by cutting, molding, grinding, the wearing force of flowing water, or constant travel; a depressed way; a worn path; a rut.
Hence: The habitual course of life, work, or affairs; fixed routine.
A shaft or excavation. ::: v. t.


grotesgue ::: a. --> Like the figures found in ancient grottoes; grottolike; wildly or strangely formed; whimsical; extravagant; of irregular forms and proportions; fantastic; ludicrous; antic.

guava ::: n. --> A tropical tree, or its fruit, of the genus Psidium. Two varieties are well known, the P. pyriferum, or white guava, and P. pomiferum, or red guava. The fruit or berry is shaped like a pomegranate, but is much smaller. It is somewhat astringent, but makes a delicious jelly.

guidon ::: v. t. --> A small flag or streamer, as that carried by cavalry, which is broad at one end and nearly pointed at the other, or that used to direct the movements of a body of infantry, or to make signals at sea; also, the flag of a guild or fraternity. In the United States service, each company of cavalry has a guidon.
One who carries a flag.
One of a community established at Rome, by Charlemagne, to guide pilgrims to the Holy Land.


gulleting ::: n. --> A system of excavating by means of gullets or channels.

gullet ::: n. --> The tube by which food and drink are carried from the pharynx to the stomach; the esophagus.
Something shaped like the food passage, or performing similar functions
A channel for water.
A preparatory cut or channel in excavations, of sufficient width for the passage of earth wagons.
A concave cut made in the teeth of some saw blades.


gyte ::: a. --> Delirious; senselessly extravagant; as, the man is clean gyte.

havana ::: a. --> Of or pertaining to Havana, the capital of the island of Cuba; as, an Havana cigar ::: n. --> An Havana cigar.

havanese ::: a. --> Of or pertaining to Havana, in Cuba. ::: n. sing. & pl. --> A native or inhabitant, or the people, of Havana.

head-hunter ::: n. --> A member of any tribe or race of savages who have the custom of decapitating human beings and preserving their heads as trophies. The Dyaks of Borneo are the most noted head-hunters.

heathenish ::: a. --> Of or pertaining to the heathen; resembling or characteristic of heathens.
Rude; uncivilized; savage; cruel.
Irreligious; as, a heathenish way of living.


heighten ::: v. t. --> To make high; to raise higher; to elevate.
To carry forward; to advance; to increase; to augment; to aggravate; to intensify; to render more conspicuous; -- used of things, good or bad; as, to heighten beauty; to heighten a flavor or a tint.


heptavalent ::: a. --> Having seven units of attractive force or affinity; -- said of heptad elements or radicals.

heraldry ::: n. --> The art or office of a herald; the art, practice, or science of recording genealogies, and blazoning arms or ensigns armorial; also, of marshaling cavalcades, processions, and public ceremonies.

heulandite ::: n. --> A mineral of the Zeolite family, often occurring in amygdaloid, in foliated masses, and also in monoclinic crystals with pearly luster on the cleavage face. It is a hydrous silicate of alumina and lime.

hew ::: 1. To cut something by repeated blows, as of an axe. 2. To make or shape as with an axe. 3. To sever from a larger or another portion as with a blow. 4. To cut down with an axe; fell; slay. hews, hewed, hewn, hewing, hewer, half-hewn, rock-hewn. ::: rough-hewn. Shaped out roughly, given crude form to; worked or executed in the rough. (Here in reference to Satyavan"s abode.)

hexacid ::: a. --> Having six atoms or radicals capable of being replaced by acids; hexatomic; hexavalent; -- said of bases; as, mannite is a hexacid base.

hexavalent ::: p. pr. --> Having a valence of six; -- said of hexads.

highflier ::: n. --> One who is extravagant in pretensions, opinions, or manners.

high-flown ::: a. --> Elevated; proud.
Turgid; extravagant; bombastic; inflated; as, high-flown language.


highflying ::: a. --> Extravagant in opinions or ambition.

hinduism. An avatar of Vishnu and one of the most popular of Indian deities, who appears in the Bhagavad-Gita as the teacher of Arjuna.

hole ::: a. --> Whole. ::: n. --> A hollow place or cavity; an excavation; a pit; an opening in or through a solid body, a fabric, etc.; a perforation; a rent; a fissure.
An excavation in the ground, made by an animal to live in, or


hollow ::: a. --> Having an empty space or cavity, natural or artificial, within a solid substance; not solid; excavated in the interior; as, a hollow tree; a hollow sphere.
Depressed; concave; gaunt; sunken.
Reverberated from a cavity, or resembling such a sound; deep; muffled; as, a hollow roar.
Not sincere or faithful; false; deceitful; not sound; as, a hollow heart; a hollow friend.


horse guards ::: --> A body of cavalry so called; esp., a British regiment, called the Royal Horse Guards, which furnishes guards of state for the sovereign.

horseman ::: n. --> A rider on horseback; one skilled in the management of horses; a mounted man.
A mounted soldier; a cavalryman.
A land crab of the genus Ocypoda, living on the coast of Brazil and the West Indies, noted for running very swiftly.
A West Indian fish of the genus Eques, as the light-horseman (E. lanceolatus).


hottentot ::: n. --> One of a degraded and savage race of South Africa, with yellowish brown complexion, high cheek bones, and wooly hair growing in tufts.
The language of the Hottentots, which is remarkable for its clicking sounds.


hussar ::: n. --> Originally, one of the national cavalry of Hungary and Croatia; now, one of the light cavalry of European armies.

hypersthene ::: n. --> An orthorhombic mineral of the pyroxene group, of a grayish or greenish black color, often with a peculiar bronzelike luster (schiller) on the cleavage surface.

igloo ::: n. --> An Eskimo snow house.
A cavity, or excavation, made in the snow by a seal, over its breathing hole in the ice.


igneous ::: a. --> Pertaining to, having the nature of, fire; containing fire; resembling fire; as, an igneous appearance.
Resulting from, or produced by, the action of fire; as, lavas and basalt are igneous rocks.


ignigenous ::: a. --> Produced by the action of fire, as lava.

"I have said that the Avatar is one who comes to open the Way for humanity to a higher consciousness —. . . .” Letters on Yoga

“I have said that the Avatar is one who comes to open the Way for humanity to a higher consciousness—….” *Letters on Yoga

“I have said that the Avatar is one who comes to open the Way for humanity to a higher consciousness—….” Letters on Yoga

immoderate ::: a. --> Not moderate; exceeding just or usual and suitable bounds; excessive; extravagant; unreasonable; as, immoderate demands; immoderate grief; immoderate laughter.

immoderateness ::: n. --> The quality of being immoderate; excess; extravagance.

impracticable ::: a. --> Not practicable; incapable of being performed, or accomplished by the means employed, or at command; impossible; as, an impracticable undertaking.
Not to be overcome, presuaded, or controlled by any reasonable method; unmanageable; intractable; not capable of being easily dealt with; -- used in a general sense, as applied to a person or thing that is difficult to control or get along with.
Incapable of being used or availed of; as, an


in an unsuccessful manner; to no avail.

incavated ::: a. --> Made hollow; bent round or in.

incavation ::: n. --> Act of making hollow; also, a hollow; an exvation; a depression.

inclavated ::: a. --> Set; fast; fixed.

inclusa ::: n. pl. --> A tribe of bivalve mollusks, characterized by the closed state of the mantle which envelops the body. The ship borer (Teredo navalis) is an example.

indepravate ::: a. --> Undepraved.

indomite ::: a. --> Not tamed; untamed; savage; wild.

ineffectual ::: a. --> Not producing the proper effect; without effect; inefficient; weak; useless; futile; unavailing; as, an ineffectual attempt; an ineffectual expedient.

infantry ::: n. --> A body of children.
A body of soldiers serving on foot; foot soldiers, in distinction from cavalry.


infatuate ::: a. --> Infatuated. ::: v. t. --> To make foolish; to affect with folly; to weaken the intellectual powers of, or to deprive of sound judgment.
To inspire with a foolish and extravagant passion; as, to be infatuated with gaming.


ingrieve ::: v. t. --> To render more grievous; to aggravate.

inhuman ::: a. --> Destitute of the kindness and tenderness that belong to a human being; cruel; barbarous; savage; unfeeling; as, an inhuman person or people.
Characterized by, or attended with, cruelty; as, an inhuman act or punishment.


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. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.

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

innominate ::: a. --> Having no name; unnamed; as, an innominate person or place.
A term used in designating many parts otherwise unnamed; as, the innominate artery, a great branch of the arch of the aorta; the innominate vein, a great branch of the superior vena cava.


". . . in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, âtmânam srjâmi, and conscious not only behind the veil but in the outward nature.” Essays on the Gita

“… in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, âtmânam srjâmi, and conscious not only behind the veil but in the outward nature.” Essays on the Gita

“… in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, âtmânamsrjâmi, and conscious not only behind the veil but in the outward nature.” Essays on the Gita

intravalvular ::: a. --> Between valves.

inverted ::: imp. & p. p. --> of Invert ::: a. --> Changed to a contrary or counterchanged order; reversed; characterized by inversion.
Situated apparently in reverse order, as strata when folded back upon themselves by upheaval.


ironclad ::: a. --> Clad in iron; protected or covered with iron, as a vessel for naval warfare.
Rigorous; severe; exacting; as, an ironclad oath or pledge. ::: n. --> A naval vessel having the parts above water covered and


ironsides ::: n. / --> A cuirassier or cuirassiers; also, hardy veteran soldiers; -- applied specifically to Cromwell&

irrelavance ::: n. --> Irrelevancy.

irrelavancy ::: n. --> The quality or state of being irrelevant; as, the irrelevancy of an argument.

irrelavant ::: a. --> Not relevant; not applicable or pertinent; not bearing upon or serving to support; foreign; extraneous; as, testimony or arguments irrelevant to a case.

javanese ::: a. --> Of or pertaining to Java, or to the people of Java. ::: n. sing. & pl. --> A native or natives of Java.

java ::: n. --> One of the islands of the Malay Archipelago belonging to the Netherlands.
Java coffee, a kind of coffee brought from Java.


jelerang ::: n. --> A large, handsome squirrel (Sciurus Javensis), native of Java and Southern Asia; -- called also Java squirrel.

jewstone ::: n. --> A large clavate spine of a fossil sea urchin.

Jhumur: “I have often wondered if this has anything to do with the passion-play. I feel that. In the root meaning of the word in Latin is there a sense of the word as suffering? In the French you have patir, patir is to suffer. To me it always brings in the holocaust and the coming down of the avatar into the human condition. [Ed. note: ML passiõn—(s. of passiõ) Christ’s sufferings on the cross, any of the Biblical accounts of these. ( late OE passiõn-), special use of LL passiõ suffering, submission, deriv. of L passus , ptp, of patî to suffer, submit.]

kalki ::: n. --> The name of Vishnu in his tenth and last avatar.

kanchil ::: n. --> A small chevrotain of the genus Tragulus, esp. T. pygmaeus, or T. kanchil, inhabiting Java, Sumatra, and adjacent islands; a deerlet. It is noted for its agility and cunning.

kava ::: n. --> A species of Macropiper (M. methysticum), the long pepper, from the root of which an intoxicating beverage is made by the Polynesians, by a process of mastication; also, the beverage itself.

kavasses ::: pl. --> of Kavass

kavass ::: n. --> An armed constable; also, a government servant or courier.

keyhole ::: n. --> A hole or apertupe in a door or lock, for receiving a key.
A hole or excavation in beams intended to be joined together, to receive the key which fastens them.
a mortise for a key or cotter.


khan ::: n. --> A king; a prince; a chief; a governor; -- so called among the Tartars, Turks, and Persians, and in countries now or formerly governed by them.
An Eastern inn or caravansary.


Krishna ::: Hinduism. An avatar of Vishnu and one of the most popular of Indian deities, who appears in the Bhagavad-Gita as the teacher of Arjuna.

lancer ::: n. --> One who lances; one who carries a lance; especially, a member of a mounted body of men armed with lances, attached to the cavalry service of some nations.
A lancet.
A set of quadrilles of a certain arrangement.


lavender ::: n. --> An aromatic plant of the genus Lavandula (L. vera), common in the south of Europe. It yields and oil used in medicine and perfumery. The Spike lavender (L. Spica) yields a coarser oil (oil of spike), used in the arts.
The pale, purplish color of lavender flowers, paler and more delicate than lilac.


lavic ::: a. --> See Lavatic.

lava ::: n. --> The melted rock ejected by a volcano from its top or fissured sides. It flows out in streams sometimes miles in length. It also issues from fissures in the earth&

lavaret ::: n. --> A European whitefish (Coregonus laveretus), found in the mountain lakes of Sweden, Germany, and Switzerland.

lavatic ::: a. --> Like lava, or composed of lava; lavic.

lavation ::: n. --> A washing or cleansing.

lavatories ::: pl. --> of Lavatory

lavatory ::: a. --> Washing, or cleansing by washing. ::: n. --> A place for washing.
A basin or other vessel for washing in.
A wash or lotion for a diseased part.
A place where gold is obtained by washing.


lavature ::: n. --> A wash or lotion.

legion ::: n. --> A body of foot soldiers and cavalry consisting of different numbers at different periods, -- from about four thousand to about six thousand men, -- the cavalry being about one tenth.
A military force; an army; military bands.
A great number; a multitude.
A group of orders inferior to a class.


leopard ::: n. --> A large, savage, carnivorous mammal (Felis leopardus). It is of a yellow or fawn color, with rings or roselike clusters of black spots along the back and sides. It is found in Southern Asia and Africa. By some the panther (Felis pardus) is regarded as a variety of leopard.

lightroom ::: n. --> A small room from which the magazine of a naval vessel is lighted, being separated from the magazine by heavy glass windows.

Madhav: “The allusion is to the Vamana Avatar in Indian mythology. Vamana the Dwarf, Lilliputian in form, asks for a boon of three steps of land from the king. The king readily agrees. Suddenly the Dwarf assumes a stupendous shape and occupies both the worlds of earth and heaven and asks where he should place his third step. The king is obliged to offer his head. The Titan yields to the Divine in the form of Vamana.

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

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

means ::: available resources.

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.)

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

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

nnd lo the justification of the cosnttc Iravait of knoufedpe in humanity.

Nolini: “The river known as the Ganges actually has three different names corresponding to the different worlds in which it exists—Heaven = Alacananda, Earth = Ganges, Lower world = Bogavati (river of enjoyment).”

Note that all definitions are taken from the Lexicon of an Infinite Mind, published by the Savitri Foundation and available through Amazon and Create Space. Words that have gravitated in the English language and are well used, such as those from classical mythology, Dionysian, Circean, etc. are not included.

Note: The word Avatar has made its way into English but often with distorted and baseless connotations.

occult ::: 1. Hidden from view; concealed. 2. Beyond the realm of human comprehension; inscrutable. 3. Available only to the initiate; secret.

Partial realisation ::: At a certain stage of the sadhana, in the beginning (or near it) of the more intense experiences, it some- times happens that there is the intense realisation of some aspect of the Divine, a sort of communion with it, and that is seen everj'whcre and all as that. It is a transitory phase and after- wards one gets the larger experience of the Divine in all its aspects and beyond all aspects. Throughout the experience there should be one part of the being that observes and understands — for, sometimes ignorant sadbakas are carried away by their experience and stop short there or fall into extravagance. It must be taken as an experience through which you are passing.

prodigal ::: n. 1. Giving or given in abundance; lavish or profuse. adj. 2. Recklessly wasteful or extravagant.

"Pure indeed is he for whom as for the eater of things there is the flowing progression by Nature,(1) as by an axe, and with a happy travail she, his Mother, brought him forth that he may accomplish her works and taste of the enjoyment.(2)

“Pure indeed is he for whom as for the eater of things there is the flowing progression by Nature, (1) as by an axe, and with a happy travail she, his Mother, brought him forth that he may accomplish her works and taste of the enjoyment.(2)

quarries ::: open excavations or pits from which stone is obtained by digging, cutting, or blasting.

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

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

ravaged ::: pillaged, destroyed, or devastated.

repertory ::: a storehouse or repository of things available or where a stock of things is kept.

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

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

Satyavan, as Sri Aurobindo writes,”…is the soul carrying the truth of being within itself but descended into the grip of death and ignorance;”. Descended into the grip of death and ignorance, the divine realized soul, does not become ignorance but descends into death and then is saved by Savitri, the Divine Mother. After leaving his body”this house of clay” and wandering”in far-off eternities”, all the while a captive in Savitri’s “golden hands” he returns and replies to his father,

“Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; …” (From a letter of Sri Aurobindo to a disciple. Included as a Note at the preface to Savitri.)

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

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

Satyavan"s.

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

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

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

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


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

savage ::: 1. Uncivilized; barbarous. 2. Fierce, wild, untamed. 3. Wild or rugged, as country or scenery.

space ::: 1. The unlimited or incalculably great three-dimensional realm or expanse in which all material objects are located and all events occur. 2. The portion or extent of this in a given instance; extent or room in three dimensions. 3. An interval of time; a while. 4. Extent, or a particular extent, of time. 5. A place available for a particular purpose. Space, spaces, spaces", space-tenancy, feeding-space, mind-space, self-space, soul-space, soul-spaces, spirit-space, world-space. *v. 6. *spaces. Sets or places, arranges or puts, at determinate intervals or distances.

spendthrift ::: wastefully extravagant.

squadrons ::: armoured cavalry units.

squandering ::: marked by extravagant expenditure or prodigality. squanderings.

squander ::: to spend wastefully or extravagantly; dissipate. squanders, squandered.

Sri Aurobindo, Avatar and Poet Supreme, has enriched Savitri, his magnum opus, with words from a number of languages. In fact he has also coined words when no word would suffice to convey the mantric power and meaning required.

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: “It can be taken as the (Avatar) incarnation on the mental plane.” Visions of Champaklal

  Sri Aurobindo: "Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; . . .” (Author"s note at the preface to Savitri.)

Sri Aurobindo: “Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; …” (Note at the preface to Savitri.)

Tehmi: “The superhuman Rider is Kalki. The tradition of the Kalki Avatar is that he will come riding on a white horse.”

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

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

"The 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 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 characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience.” The Synthesis of Yoga

“The characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience.” The Synthesis of Yoga

The eternal bridegroom of the eternal bride.” Savitri, 10. 4. Satyavan’s.

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

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

"The Gita answers by presenting the Supreme as something greater even than the immutable Self, more comprehensive, one who is at once this Self and the Master of works in Nature. But he directs the works of Nature with the eternal calm, the equality, the superiority to works and personality which belong to the immutable. This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. From this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he grows.” Essays on the Gita

“The Gita answers by presenting the Supreme as something greater even than the immutable Self, more comprehensive, one who is at once this Self and the Master of works in Nature. But he directs the works of Nature with the eternal calm, the equality, the superiority to works and personality which belong to the immutable. This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. From this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he grows.” Essays on the Gita

"The inner Divinity is the eternal Avatar in man; the human manifestation is its sign and development in the external world.” Essays on the Gita

“The inner Divinity is the eternal Avatar in man; the human manifestation is its sign and development in the external world.” Essays on the Gita

The Lexicon has been published by the Savitri Foundation and is available worldwide. I believe that this companion volume is a fitting addition at its side.

The method of the Divine Manifestation is through calm and harmony, not through a catastrophic upheaval.

The Mother : "An Avatar is an emanation of the Supreme Lord who assumes a human body on earth.” Works of the Mother, "On Thoughts and Aphorisms” Vol.10

The Mother : “An Avatar is an emanation of the Supreme Lord who assumes a human body on earth.” Works of the Mother,”On Thoughts and Aphorisms” Vol.10.

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

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

  "The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” *The Life Divine

“The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” The Life Divine

"The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge," says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita*

“The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge,’ says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita

“The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge,’ says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâdrtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyadastîtivâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heartof man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita

". . . the soul of the world called Satyavan

“… the soul of the world called Satyavan

The weakness of Hatha Yoga 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. 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 sura of the world’s activity. Hatha

"The world we live in is not a meaningless accident that has unaccountably taken place in the void of Space; it is the scene of an evolution in which an eternal Truth has been embodied, hidden in a form of things, and is secretly in process of unfoldment through the ages. There is a meaning in our existence, a purpose in our birth and death and travail, a consummation of all our labour. All are parts of a single plan; nothing has been idly made in the universe; nothing is vain in our life.” Essays Divine and Human

“The world we live in is not a meaningless accident that has unaccountably taken place in the void of Space; it is the scene of an evolution in which an eternal Truth has been embodied, hidden in a form of things, and is secretly in process of unfoldment through the ages. There is a meaning in our existence, a purpose in our birth and death and travail, a consummation of all our labour. All are parts of a single plan; nothing has been idly made in the universe; nothing is vain in our life.” Essays Divine and Human

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

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

travailing ::: labouring strenuously; toiling.

travail ::: Jhumur: “Travail is always associated with the labour of new birth. It is not just work but working out to give birth to something new.”

travail ::: n. 1. Painfully difficult or burdensome work; toil; labour. v. 2. To work strenuously toil. travailed.

trouble ::: n. Disturbance, affliction, travail.

unavailing ::: ineffectual; futile.

upheaval :::

Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities,—Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda

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

wasting ::: 1. Consuming uselessly, often to no avail or profit. 2. Gradually deteriorating; wearing away, declining.



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KEYS (10k)


NEW FULL DB (2.4M)

   29 Ambarish Srivastava
   28 Johann Kaspar Lavater
   22 Sam Sisavath
   19 Victor LaValle
   17 Walter Savage Landor
   16 Roberto Cavalli
   16 Ava Dellaira
   13 A Zavarelli
   13 Anonymous
   10 Randy Savage
   10 Kristin Cavallari
   9 Shay Savage
   9 Dan Savage
   8 Ava Gardner
   8 Ava DuVernay
   8 Alexei Navalny
   7 Valentino Garavani
   7 Brittany Cavallaro
   6 Mehmet Murat ildan
   5 Juvenal

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:You are bravery to me. ~ Ava Dellaira,
2:I am deeply superficial. ~ Ava Gardner,
3:Stop asking, start doing. ~ Ava DuVernay,
4:Thruth makes you more you. ~ Ava Dellaira,
5:We were here. Our lives matter. ~ Ava Dellaira,
6:He will always be my Sir Galahad. ~ Ava Gardner,
7:- May this land, is your land... ~ Ava Dellaira,
8:Deep down, I'm pretty superficial. ~ Ava Gardner,
9:For the loot, honey, for the loot. ~ Ava Gardner,
10:You’re my reason, Ava. You both are. ~ Jay McLean,
11:Love is nothing but a pain in the ass ~ Ava Gardner,
12:I turn invisible so I can just watch. ~ Ava Dellaira,
13:We are each weird in a different way. ~ Ava Dellaira,
14:I feel like I am drowning in memories. ~ Ava Dellaira,
15:I´m one of those regular weird people. ~ Ava Dellaira,
16:Die Blätter fallen nicht, sie schweben. ~ Ava Dellaira,
17:In the kitchen, Ava found the coffeepot ~ Lisa Jackson,
18:Are women necessary? Not with Ava around ~ Maureen Dowd,
19:It's a myth that grief makes you closer. ~ Ava Dellaira,
20:It´s a myth that grief makes you closer. ~ Ava Dellaira,
21:When you force sleep, it doesn't happen. ~ Ava DuVernay,
22:You’re my girl, Ava. My first and forever. ~ Jay McLean,
23:Progress? Oh, I think so. The iceman melteth. ~ Ava Gray,
24:Fame gives you everything you never wanted. ~ Ava Gardner,
25:No guilt or anger or longing changes that. ~ Ava Dellaira,
26:Love's worth it, for however long it lasts. ~ Ava Dellaira,
27:That’s my girl.
Live a good life, Ava. ~ Lisa Schroeder,
28:There's more to life than being a passenger. ~ Ava Dellaira,
29:When you're in your lane, there's no traffic. ~ Ava DuVernay,
30:I tell the stories that are of interest to me. ~ Ava DuVernay,
31:Petting is the study of the anatomy in braille. ~ Ava Gardner,
32:When you say cultural icon, I scrunch my nose. ~ Ava DuVernay,
33:You need a cemetery to go through life ~ Au ur Ava lafsd ttir,
34:Film school was a privilege I could not afford. ~ Ava DuVernay,
35:she walked like she belonged in a better world, ~ Ava Dellaira,
36:If your dream only includes you, it's too small. ~ Ava DuVernay,
37:I loved you before, Ava. Let me love you still. ~ Leslye Walton,
38:All the films I do, I write the scripts, I direct. ~ Ava DuVernay,
39:Ava, why the fuck am I handcuffed to the bed? ~ Jodi Ellen Malpas,
40:It can be hard to believe that someone wont leave. ~ Ava Dellaira,
41:It’s a pity nobody believes in simple lust anymore. ~ Ava Gardner,
42:Don't wait for permission to do something creative. ~ Ava DuVernay,
43:Today is a day when the world turns out to be flat. ~ Ava Dellaira,
44:Yeah well. Shit happens people die and the world turns. ~ Ava Gray,
45:The art of losing isn't hard to master. I,ve done it ~ Ava Dellaira,
46:Ava’s living area is made up of three primary spaces. ~ Alex Garland,
47:The more you love somthing, the harder it is to lose. ~ Ava Dellaira,
48:I would've given him every part of me if he wanted it. ~ Ava Dellaira,
49:The more you love something, the harder it is to lose. ~ Ava Dellaira,
50:When I look in the mirror, I see a woman who is happy. ~ Ava DuVernay,
51:You learned right away that applause sounds like love. ~ Ava Dellaira,
52:It's sad when everyone knows you, but no one knows you. ~ Ava Dellaira,
53:My parents [are my hero]. They've helped me be who I am. ~ Ava DuVernay,
54:When I lose my temper, honey, you can't find it any place. ~ Ava Gardner,
55:When you set an intention, you can create transformation. ~ Ava Dellaira,
56:But you said you love me. You don’t just leave after that. ~ Ava Dellaira,
57:If you have the ability to do something, you should do it. ~ Ava DuVernay,
58:Those [old] days are gone... accept the reality and do it. ~ Ava DuVernay,
59:She is running from something inside her that he can't see. ~ Ava Dellaira,
60:But no one else can save you, not really. Not from yourself. ~ Ava Dellaira,
61:Working full-time as a filmmaker has been a dream come true. ~ Ava DuVernay,
62:Ava nodded. If they knew the answer to that question, they’d ~ Kendra Elliot,
63:But to me, they were beautiful, like their own constellation. ~ Ava Dellaira,
64:I hate cheating. I won’t put up with it. I don’t do it myself. ~ Ava Gardner,
65:You’re something else, Connor.”
“You’re something MORE, Ava. ~ Jay McLean,
66:All I have going is my looks. When my beauty goes, I'm through. ~ Ava Gardner,
67:Ava, you should know that once I’ve had you, you’re mine. ~ Jodi Ellen Malpas,
68:Everything is so much more bearable with you around, Ava. ~ Jodi Ellen Malpas,
69:[ Hollywood] is a patriarchy, headed by men and built for men. ~ Ava DuVernay,
70:—You’ve got to follow your dreams, Mom would have said. ~ Au ur Ava lafsd ttir,
71:Elizabeth Taylor is not beautiful, she is pretty—I was beautiful. ~ Ava Gardner,
72:For the shadows to stop growing. For people to stop being angry. ~ Ava Dellaira,
73:I feel like I am drowning in memories. Everything is too bright. ~ Ava Dellaira,
74:nodded and knocked. Ava saw the flicker of sadness that crossed ~ Kendra Elliot,
75:Ava Christensen had been the best thing in my life but I ruined us. ~ Emery Rose,
76:Aw, man, Ava, I should’ve gotten my own room!” Sully groaned. She ~ Cynthia Eden,
77:Estar enamorado es estar en completo peligro y plenamente salvado ~ Ava Dellaira,
78:It was a world full of feelings that I didn’t have words for yet. ~ Ava Dellaira,
79:Kids lose everything unless there's someone to look out for them. ~ Ava Dellaira,
80:The universe is bigger than anything that can fit into your mind. ~ Ava Dellaira,
81:Un amigo es alguien que te da total libertad para ser tú mismo y, ~ Ava Dellaira,
82:Words aren't good enough for a lot of things, but we have to try. ~ Ava Dellaira,
83:Estar enamorado es estar en completo peligro y plenamente a salvo. ~ Ava Dellaira,
84:I do everything for a reason. Most of the time the reason is money. ~ Ava Gardner,
85:the ghosts in the house are ours, and I just want to be with them. ~ Ava Dellaira,
86:there is nothing worse than pity. It just makes you feel guiltier. ~ Ava Dellaira,
87:You are the only woman in the world. The sun rises and falls with you. ~ Ava Gray,
88:Figure out what you need to do to be the heroine of your own story. ~ Ava DuVernay,
89:You’ll always be my first love, Ava. Everything else is insignificant. ~ Jay McLean,
90:Fame and fortune does not mean anything if you don't have a happy home. ~ Ava Gardner,
91:I remembered what you said—There’s more to life than being a passenger. ~ Ava Dellaira,
92:Money might not be able to buy happiness, but it made misery more bearable. ~ Ava Gray,
93:Sex isn't all that important, but it is when you love someone very much. ~ Ava Gardner,
94:the air isn´t just something thats there. it´s something you breath in. ~ Ava Dellaira,
95:Your family got broken when you were a kid, but then you made your own. ~ Ava Dellaira,
96:At the end of the day, I had to remain dedicated to historical accuracy. ~ Ava DuVernay,
97:My beautiful girl. My defiant temptress. My lady. My angel. My Ava. ~ Jodi Ellen Malpas,
98:The thing about traditions is that they hold up the shape of your memory. ~ Ava Dellaira,
99:You can be noble and brave and beautiful and still find yourself falling. ~ Ava Dellaira,
100:You know, often films that are deemed positive, nobody wants to see them. ~ Ava DuVernay,
101:You're a crazy woman, looking for an honest liar."

Kyra to Rey (Reyes) ~ Ava Gray,
102:You’re one in a million, Ava, and it was important that you know the real me. ~ J C Reed,
103:Doing nothing feels like floating on warm water to me. Delightful, perfect. ~ Ava Gardner,
104:His eyes were like your voice—keys to a place in me that could burst open. ~ Ava Dellaira,
105:Nothing is worse than when someone who's supposed to love you just leaves. ~ Ava Dellaira,
106:Nothing is worse than when someone who’s supposed to love you just leaves. ~ Ava Dellaira,
107:Somos personas extrañamente comunes que se encontraron y decidieron unirse. ~ Ava Dellaira,
108:We are each weird in a different way, but together, that's actually normal. ~ Ava Dellaira,
109:When we are in love, we are both completely in danger and completely saved. ~ Ava Dellaira,
110:You can’t let the thought of what other people expect be your compass, Ava. ~ Melissa Tagg,
111:Being a rock star is the intersection of who you are and who you want to be. ~ Ava Dellaira,
112:His eyes were like your voice - keys to a place in me that could burst open. ~ Ava Dellaira,
113:I think I am a little jealous of women who have great girlfriends as adults. ~ Ava DuVernay,
114:You were still vulnerable, furious at everything and in love with it at once. ~ Ava Dellaira,
115:Because once you're afraid of one thing, you can get scared of a lot of stuff. ~ Ava Dellaira,
116:I felt like we were tiptoeing over a sheet of ice that could break any minute. ~ Ava Dellaira,
117:It’s dark out. You’re out there. Somewhere, somewhere. I’d like to let you in. ~ Ava Dellaira,
118:I dare you to shuck your clothes, go sit in that chair, and execute my truth. -Taye ~ Ava Gray,
119:I have only one rule in acting - trust the director and give him heart and soul. ~ Ava Gardner,
120:There are a lot of human experiences that challenge the limits of our language, ~ Ava Dellaira,
121:There are a lot of human experiences that challenge the limits of our language. ~ Ava Dellaira,
122:Standing, Ava went over to the mare and took her snout in both hands, resting ~ Melanie Cellier,
123:I must have seen more sunrises than any other actress in the history of Hollywood. ~ Ava Gardner,
124:We aren't transparent. If we want someone to know us, we have to tell them stuff. ~ Ava Dellaira,
125:Because of love, of course. The more you love something, the harder it is to lose. ~ Ava Dellaira,
126:Yo creo que perder algo muy cercano equivale a perder a una gran parte de si mismo ~ Ava Dellaira,
127:There are two most important things in the world- being in danger, and being saved. ~ Ava Dellaira,
128:Cuando estamos enamorados, estamos completamente en peligro y completamente salvados ~ Ava Dellaira,
129:Dumb as he looked, he never missed an insult.

Dr. Rowan musing about Simple Silas ~ Ava Gray,
130:Like a mommy loves a daddy?” whispered Ava Grace, like her words were sacred. “Would ~ Katy Regnery,
131:There are two most important things in the world - being in danger, and being saved. ~ Ava Dellaira,
132:But the truth is, the star was just on the sidewalk. Where people walk right over it. ~ Ava Dellaira,
133:But we aren't transparent. If we want someone to know us, we have to tell them stuff. ~ Ava Dellaira,
134:But we aren’t transparent. If we want someone to know us, we have to tell them stuff. ~ Ava Dellaira,
135:I think it's like when you lose something so close to you, it's like losing yourself. ~ Ava Dellaira,
136:I was never an actress -- none of us kids at Metro were. We were just good to look at. ~ Ava Gardner,
137:Stay with me,” I said. “You’re dangerous,” Ava pointed out. “That’s why you need me. ~ Nichole Chase,
138:Words can't be wood enough for a lot of things. But you know, I guess we have to try. ~ Ava Dellaira,
139:You can see the city lights from there, spreading out below like stars on the ground. ~ Ava Dellaira,
140:I either write the book or sell the jewels. And I'm kinda sentimental about the jewels. ~ Ava Gardner,
141:What I'd really like to say about stardom is that it gave me everything I never wanted. ~ Ava Gardner,
142:I couldn't imagine a better place [Australia] for making a film on the end of the world. ~ Ava Gardner,
143:I´m sorry there´s nothing good to say.And I´m sorry that we didn't say anything sooner. ~ Ava Dellaira,
144:Who I am is intrinsically linked to where I am and whom I'm with. ~ Au ur Ava lafsd ttir,
145:En determinada circunstancias las palabras estan de mas, pero aveces hay que intentarlo. ~ Ava Dellaira,
146:L'incarnation de ma négligence en matière de contraception me regardait en face. ~ Au ur Ava lafsd ttir,
147:Our flushing hearts, trying to climb to the stars- how with the wrong wind, we can fall. ~ Ava Dellaira,
148:¿Podrías olvidarte por un segundo de lo que debería ser y enfrentar lo que realmente es? ~ Ava Dellaira,
149:Christmas and the others can end up making you sad, because you know you should be happy. ~ Ava Dellaira,
150:Historically, you've had really muddy, unforgiving, unintentional images of black people. ~ Ava DuVernay,
151:I guess somethings turned out too sad even to be explained with a bases-loaded strikeout. ~ Ava Dellaira,
152:There are some things that I can’t tell anyone, except the people who aren’t here anymore. ~ Ava Dellaira,
153:Ce qu'il y a de bien avec les traditions, c'est qu'elles conservent la force des souvenirs. ~ Ava Dellaira,
154:I'm making and marketing my films, by any means necessary, and enjoying life while I do so. ~ Ava DuVernay,
155:I didn’t look in the mirror this time, because I knew it would scare me out of wearing it. I ~ Ava Dellaira,
156:If the doors of perception were cleansed, everything would appear to man as it is, infinite. ~ Ava Dellaira,
157:I think the main reason my marriages failed is that I always loved too well but never wisely. ~ Ava Gardner,
158:It takes only one sentence to blow up a village. Two sentences to destroy the world. ~ Au ur Ava lafsd ttir,
159:You taught them that people love you for what they want to see in you, not for what you are. ~ Ava Dellaira,
160:Tal vez en eso consista el amor, en atesorar para siempre una vida, una persona o un momento. ~ Ava Dellaira,
161:Because my mom always told me that I could. From a very early age, I felt comfortable leading. ~ Ava DuVernay,
162:I mean, words can't be good enough for a lot of things. But, you know, I guess we have to try. ~ Ava Dellaira,
163:I don´t want to be a ghost or a stupid sexy cat. I want to be something that I really want to be. ~ Ava Dellaira,
164:Una persona puede ser noble y valiente y preciosa y, aún así, descubrir que se está desmoronando. ~ Ava Dellaira,
165:We're living based on laws and ideas that we, as a society, embraced back in the days of slavery. ~ Ava DuVernay,
166:You were the first to do her harm. You were the first person to make the world dangerous for her. ~ Ava Dellaira,
167:Ava’til natha pasaison zhah ques po finnud ebries herm. “History is a poem where all lines rhyme. ~ R A Salvatore,
168:I want to be cleansed—I want to burn away all of the bad memories and everything bad inside of me. ~ Ava Dellaira,
169:Maybe that's what being in love is. You just keep filling up, never getting fuller, only brighter. ~ Ava Dellaira,
170:I just remember not having access to films as a young person who loved films but living in Compton. ~ Ava DuVernay,
171:The fact that we have people who have headed up oil corporations now assigned to places in cabinet. ~ Ava DuVernay,
172:Although no one believes me, I have always been a country girl and still have a country girl's values ~ Ava Gardner,
173:And if he wants more, she'll give it. If he says, 'God means for us to do this,' she'll believe him. ~ Ava Dellaira,
174:I didn't go to film school. I got my education on the set as a niche publicist in the film industry. ~ Ava DuVernay,
175:I thought of what Hannah said, how words aren`t good enough for a lot of things, but we have to try. ~ Ava Dellaira,
176:People love you for what they want to see in you, not for what you are. That's a sad thing to learn. ~ Ava Dellaira,
177:I loved the feeling of being alone together in the car, like we could go anywhere we wanted. Just us. ~ Ava Dellaira,
178:It was easy for me to show the films to the studio and the network and say, "This is who I'm hiring." ~ Ava DuVernay,
179:me hizo pensar en cómo a veces cuando sientes tanto, tienes que encontrar una manera de dejarlo salir ~ Ava Dellaira,
180:Por lo general, las cosas empeoran solamente hasta un cierto límite antes de volver a mejorar. ~ Au ur Ava lafsd ttir,
181:- Tu sais, bien souvent, les mots ne suffisent pas. Mais ce n'est pas une raison pour ne pas essayer.. ~ Ava Dellaira,
182:Hollywood needs more women directors, and Mama Ava needs a carafe and a half of that sweet vino divino. ~ Ava DuVernay,
183:I knew they were twins and supposed to look the same, but to me, Mark looked like nobody I'd ever seen. ~ Ava Dellaira,
184:I'm a prison abolitionist because the prison system as it is set up is just not working. It's horrible. ~ Ava DuVernay,
185:I suffer from a unique genetic condition. It's called Dumbass Syndrome and, unfortunately, there's no cure. ~ Ava Gray,
186:You made me feel what summertime really is. Underneath what's bright, you knew the hot dark rasp of it. ~ Ava Dellaira,
187:Ah, arguing with Ava Kingsley. Just like old times.” Only back in college they’d argued in print—weekly. ~ Melissa Tagg,
188:Exchanging heated looks with Ava over a decaying corpse, Mason felt like the luckiest man in the world. ~ Kendra Elliot,
189:Hay una diferencia esencial entre el riesgo que puede arruinarte y el que te permite enfrentar el mundo. ~ Ava Dellaira,
190:I don't want to say that in a place that's negative about what the fear is. I just want to be a realist. ~ Ava DuVernay,
191:The summer colours have been drained from their bodies, and they've grown pale and flabby again. ~ Au ur Ava lafsd ttir,
192:I know that "what´s up" is just something people say, but it´s a very hard thing to say anything back to. ~ Ava Dellaira,
193:Be passionate and move forward with gusto every single hour of every single day until you reach your goal. ~ Ava DuVernay,
194:Es imposible saber lo que ocurrirá, a pesar de que pongamos todo nuestro esfuerzo en hacer las cosas bien. ~ Ava Dellaira,
195:I don’t think so,” Ava said. “That last line is a bit dramatic but not in the usual Jayne way. I’m trying ~ Kendra Elliot,
196:So this was where lust was satisfied. If I'd been an old-time miner I'd have asked for my gold nugget back. ~ Ava Gardner,
197:We do things sometimes because we feel so much inside us, and we don't notice how it affects someone else. ~ Ava Dellaira,
198:Filmmakers need to realize that their job isn't done when they lock picture. We must see our films through. ~ Ava DuVernay,
199:I forgot for a moment to worry about how I was supposed to be. Because I was perfect right then. Everything ~ Ava Dellaira,
200:I know that there are a lot of great women that have gone before me, so it's important to acknowledge them. ~ Ava DuVernay,
201:I think that I've been trying for a long time to feel like I am supposed to, instead of what I actually am. ~ Ava Dellaira,
202:The numbers on the board don’t mean a thing, because for the first time in forever, I have somewhere to go. ~ Ava Dellaira,
203:We're a new world and it's not pretty. It's going to be for the brave to figure out how to survive in this. ~ Ava DuVernay,
204:I think that by beauty, you don't just mean something that's pretty. You mean something that makes us human. ~ Ava Dellaira,
205:Maybe when we can tell the stories, however bad they are, we don't belong to them anymore. They become ours. ~ Ava Dellaira,
206:Ava, the sexual tension batting between you and that man was so fucking super charged, even I was horny! ~ Jodi Ellen Malpas,
207:We do things sometimes because we feel so much inside of us, and we don’t notice how it affects somebody else. ~ Ava Dellaira,
208:Are you saying that you like me, Jules Marchenoir?”
“I am saying that I like you very much indeed, Ava Whitefoot. ~ Amy Plum,
209:Ava was the one who believed in the impossible, not me. When she lost hope, how was I supposed to have any? “You ~ Aimee Carter,
210:If beauty is truth, and truth is beauty, they are defined by each other, so how do we know the meaning of either? ~ Ava Dellaira,
211:If your work is solid, it really doesn't matter what people you know because good work starts to rise to the top. ~ Ava DuVernay,
212:No temiste hablar sobre los miedos, la angustia y otros sentimientos humanos que muchas veces intentamos ocultar. ~ Ava Dellaira,
213:For far too long, independent voices have been relegated to places where these ideas are not seen on a mass level. ~ Ava DuVernay,
214:Goodbye London, Ava thought, as the carriage trundled through the streets of the capital, and goodbye loneliness. ~ Claudia Stone,
215:I don't need rose petals and moonshine. It's three in the afternoon on a Thursday, and I will die if you don't kiss me. ~ Ava Gray,
216:Because I think that by beauty, you don't just mean something that's pretty. You mean something that makes us human. ~ Ava Dellaira,
217:Because I think that by beauty, you don’t just mean something that’s pretty. You mean something that makes us human. ~ Ava Dellaira,
218:She [Ava] was never something waiting to be solved. All she is—all she’s ever been—is a person trying to live a life. ~ Nina LaCour,
219:God knows I've got so many frailties myself, I ought to be able to understand and forgive them in others. But I don't. ~ Ava Gardner,
220:All there is is this deep-in-my-stomach feeling of terror, and this fear that there is no really happy ending anymore. ~ Ava Dellaira,
221:It seemed everyone knew their place in it, but I was in the mood where I would rather be alone and look a houseplants. ~ Ava Dellaira,
222:So maybe when we can say things, when we can write the words, when we can express how it feels, we aren’t so helpless. ~ Ava Dellaira,
223:I wish I could be the black woman Soderbergh, and put the camera on my shoulder and shoot beautifully while I directed. ~ Ava DuVernay,
224:Now they both act around each other like you do when you know something is going to end and you've decided not to know. ~ Ava Dellaira,
225:Permiteme decirte algo, Buttercup: las dos cosas más importantes del mundo son estar en peligro y que alguien te salve. ~ Ava Dellaira,
226:And i still don't know how to make sense of the world. but maybe it's okay that it's bigger than what we can hold on to. ~ Ava Dellaira,
227:A terrible day," Frank echoes.

"Yes," Edie says, her gaze never leaving Ava's face. "But look. You grew up anyway. ~ Nina LaCour,
228:Maybe it's true that there are no happy endings. But, right now, Angie is grateful to be at what feels like a beginning. ~ Ava Dellaira,
229:I don’t get to speak to Ava as much as I want to. Or need to, really. I’m a goner. For real. And I’m not even mad about it. ~ Jay McLean,
230:If you're doing something outside of dominant culture there's not an easy place for you. You will have to do it yourself. ~ Ava DuVernay,
231:As vezes, nosso corpo deveria mostrar mais as coisas que nos machucam, as histórias que mantemos escondidas dentro de nós. ~ Ava Dellaira,
232:But missing something is okay. It's better, anyways, than feeling stuck somewhere. I'll take longing over boredom any day. ~ Ava Dellaira,
233:He cups my neck, his forehead resting against mine. Breath warm against my lips, he whispers, “Ava, you know my heart ~ Jay McLean,
234:Then I truly feel like a living being in the middle of this garden of the dead, I'm most definitely alive in here. ~ Au ur Ava lafsd ttir,
235:Working with Ava [ DuVernay] and Oprah [Winfrey], they're just so intimate. I feel like we're really family at this point. ~ Kofi Siriboe,
236:And maybe that’s what being in love does. So that a life, a person, a moment you need to keep, stays with you into infinity. ~ Ava Dellaira,
237:Sometimes we want our bodies to do a better job of showing the things that hurt us, the stories we keep hidden inside of us. ~ Ava Dellaira,
238:After my screen test, the director clapped his hands gleefully and yelled: “She can't talk! She can't act! She's sensational!” ~ Ava Gardner,
239:But not once had he almost lost it. Not like last night. Never had he fumbled, laughed and…connected to another like with Ava. ~ Kelly Moran,
240:On his daughter, Ava: She is a relief from all the stress in my life; everyday she does something new and it is so amazing. ~ Ryan Phillippe,
241:You just push it down and function until the day you meet someone who sparks something stronger than what's left." ~ Ava Gray Mia ~ Ava Gray,
242:I'm a huge Dirty Dancing fan. I feel like I should be reading [William] Shakespeare, but I'm watching Baby not be in a corner. ~ Ava DuVernay,
243:She's alive on this day, in this world full of violence and unthinkable horror, cruelty and kindness, wonder and so much love. ~ Ava Dellaira,
244:Ava glanced over at Napoleon, who was walking back toward them. She smirked at Juliet and said, "Sweetie, you are *not* the one. ~ Jay Fingers,
245:A veces actuamos de acuerdo con lo que sentimos internamente, sin tener en cuenta el efecto que causaremos en los que nos rodean ~ Ava Dellaira,
246:Hay muchas situaciones injustas. Frente a ellas podemos enojarnos de por vida o intentar hacer las cosas bien de ahí en adelante ~ Ava Dellaira,
247:I can't describe how it felt, being there right then, so close together, on the edge between who we were and who we wanted to be. ~ Ava Dellaira,
248:No puedes estar seguro de cómo va a resultar, incluso si lo haces todo bien. Las cosas se vuelven en tu contra, la vida lo hace. ~ Ava Dellaira,
249:Why are some things harder to lose than others? because of love, of course. The more you love something the harder it is to lose. ~ Ava Dellaira,
250:El mundo está equivocado. No puedes olvidar el pasado. Está enterrado dentro de ti: ha convertido tu carne en su propio armario... ~ Ava Dellaira,
251:Ava, you missed it when it happened so I’ll clue you in. Last night, around the time you fell asleep against me, you became mine. ~ Kristen Ashley,
252:I don't mind growing old. If I have to go before my time, this is how I'll go-- cigarette in one hand, glass of scotch in the other. ~ Ava Gardner,
253:I think a lot of people want to be someone, but we are scared that if we try, we won't be as good as everyone imagines we could be. ~ Ava Dellaira,
254:I think a lot of people want to be someone, but we are scared that if we try, we won’t be as good as everyone imagines we could be. ~ Ava Dellaira,
255:I think there are pieces of the film [Age Of Trump] that are even more emotionally resonant and more vital to talk about than ever. ~ Ava DuVernay,
256:I wish to live to 150 years old, but the day I die, I wish it to be with a cigarette in one hand and a glass of whiskey in the other. ~ Ava Gardner,
257:Laurel, you couldn't have saved your sister. But, love, you've got to save yourself. Do that for me, okay? Because you are worth it. ~ Ava Dellaira,
258:Ava's not my date. I came stag."
"Stag. You. Why?"
"So my date wouldn't get offended when I wanted to dance with you," he says. ~ Cynthia Hand,
259:I mean it, Ava.”
“Oh, I know you do… which is why your opinions will now be redirected to ‘1-800-I-fail-to-give-a-flying-fuck’. ~ Suzanne Wright,
260:Life isn´t like that. You can´t be sure how is going to come out, even if you do everything right. They turn around on you, lives do. ~ Ava Dellaira,
261:Why are you looking at me like that?"

Like I want to push you to the floor and lick every inch of your pretty skin? Can't imagine. ~ Ava Gray,
262:you remind me of my first concert. The one I told you about on New Year’s. You remind me of the feeling of wanting to make something. ~ Ava Dellaira,
263:I know that sounds a little bit corny, but I've found some solace in that. I hope art can continue to do that for people, I really do. ~ Ava DuVernay,
264:The house felt haunted, like only I understood the way all of our shadows, the ones we’d left, had seeped into the wood and stained it. ~ Ava Dellaira,
265:I can already tell that I will hate everyone but you.

Sincerely,
Ava Helmer

(that brunette who won't leave you alone) ~ Allison Raskin,
266:My home is not a place. It’s not a fixed location on the map; not Paris or New York. It is with Ava. Wherever she is— that is where I belong. ~ Amy Plum,
267:Some women, Ava realizes, would crumple in a pile and feel sorry for themselves, but not Jennifer. Jennifer puts on her gnome sweater. ~ Elin Hilderbrand,
268:There are a lot of human experiences that challenge the limits of our language,” she said. “That’s one of the reasons that we have poetry. ~ Ava Dellaira,
269:But life isn't like that. You can't be sure how it's going to come out, even if you do everything right. They turn around on you, lives do. ~ Ava Dellaira,
270:But life isn’t like that. You can’t be sure how it’s going to come out, even if you do everything right. They turn around on you, lives do. ~ Ava Dellaira,
271:But life isn't like that. You can't be sure how it's going to turn out, even if you do everything right. They turn around on you, lives do. ~ Ava Dellaira,
272:I think a lot of people want to be someone, but we are scared that if we try, we won’t be as good as everyone imagines we could be. Kristen ~ Ava Dellaira,
273:When I'm marketing a film, whether its mine or someone else's, I work with a great deal of strategy and elbow grease until the job is done. ~ Ava DuVernay,
274:I think that’s why he’s so loud. I mean, he has to be. Because he’s staring the monster in the face, and the only thing to do is fight back. ~ Ava Dellaira,
275:Well, I guess I do too,” Ava admitted. “I just . . . I don’t think it’s fair. To other people. To get sad all the time, you know?” Natasha ~ Lauren Myracle,
276:Ava said her hand accidentally slipped and made contact with her guy's nose. I said Repeatedly? And she said, 'Uh, yeah. I'm really clumsy. ~ Gena Showalter,
277:Ava wasn’t the poor unsuspecting woman who’d let the wild thing into the house, she was the wild thing’s mate, creeping indoors at his side… ~ Lauren Gilley,
278:You might want someone else to save you, or might want to save someone so badly. But no one else can save you, not really, not from yourself. ~ Ava Dellaira,
279:Her bedroom walls are covered with magazine pictures, so that the walls don't end at the walls. They go outward, to a dream of somewhere else. ~ Ava Dellaira,
280:History repeats itself,” you sang. I wonder if that’s true. If there’s a hurt
that’s buried in us, maybe it keeps fi nding its way through. ~ Ava Dellaira,
281:Sing me not a song; let me hear your recital of veneration and respect; this I will listen to over and over when I share your need of pleasing. ~ Ava Gardner,
282:A veces, los adultos son impostores, pensé. Siempre actúan como si desearan ayudarnos o cuidarnos, pero en el fondo solo quieran algo a cambio. ~ Ava Dellaira,
283:Smothered in numbers?” Sophie raised her eyebrows. “I didn’t know that could be fatal.” “It totally can,” Ava said. “Death by linear equations. ~ Kate Messner,
284:They rode the tramway to the top of the mountains, watched the watermeleon-colored sunsets, and danced in Mom's little studio to Beatles songs. ~ Ava Dellaira,
285:Todo tiene su momento: el dormir tiene su momento, el amar tiene su momento, el separarse tiene su momento, el correr tiene su momento. ~ Au ur Ava lafsd ttir,
286:Where are there towns but no houses, roads but no cars, forests but no trees?
Answer on a map
(Riddle on children's breakfast TV) ~ Au ur Ava lafsd ttir,
287:Are you ready?"

"To strip that dress off you."

God, he was good for her self-esteem. This guy would never choose TV and beer over her. ~ Ava Gray,
288:I know that it can be hard to believe that someone loves you if you are afraid of being yourself, or if you are not exactly sure who you are. It ~ Ava Dellaira,
289:In case you hadn't noticed, I'm a vegetarian." Mia lifted her glass and took a sip.
"Hm. Does that mean no oral sex?"
She nearly spat her wine ~ Ava Gray,
290:I think that women definitely have a special bond as friends that is hard to describe to men, and we don't often see that portrayed narratively. ~ Ava DuVernay,
291:Get this into your head Ava, I'm not gonna do anything to fuck it up between us but I'm also not gonna let you do anything to fuck it up either. ~ Kristen Ashley,
292:I've passed along some advice that Oprah [Winfrey] gave to me: When something bad is happening, it's not happening to you; it's happening for you. ~ Ava DuVernay,
293:Life’s too short, I’m through talkin’. This is happening, we both know it, we both feel it and you even admitted it. Ava Babe, stop fighting it. ~ Kristen Ashley,
294:There are two texts: one from Patrick and one from her mother. Patrick: asdhaosihdkqebrkb. (Butt dial? Or incredibly drunk? Ava doesn’t care.) ~ Elin Hilderbrand,
295:Afraid that he’d be like one of those horrible movie monsters that just rose again and again and kept attacking until everyone else was dead. “Ava! ~ Cynthia Eden,
296:Creo que mucha gente quiere ser alguien, pero tenemos miedo de que si lo intentamos, no seremos tan buenos como todo el mundo imagina que podríamos ~ Ava Dellaira,
297:I felt like we both had the sun inside of us.
Our own ways to stay warm. So when our bodies came together, it was the
hottest thing I’d felt. ~ Ava Dellaira,
298:I wish you could tell me where you are now. I mean, I know you're dead, I think there must be something in a human being that can't just disappear. ~ Ava Dellaira,
299:People can leave, and then they can come back. It sounds simple, like an obvious thing. But when I realized that, the truth if it seemed important. ~ Ava Dellaira,
300:Well, this is a fine mess you’ve gotten us into, Good Ava said into my ear.
Oo, we’re in Luke’s bed, Bad Ava cooed into my other one.
Shit. ~ Kristen Ashley,
301:Some black filmmakers will say, "I don't want to be considered a black filmmaker, I'm a filmmaker." I don't think that. I'm a black woman filmmaker. ~ Ava DuVernay,
302:–Porque el amor está presente en ellas, por supuesto. A medida que aumenta el amor que tenemos por una cosa, más arduo se tornará perderla –respondió ~ Ava Dellaira,
303:All these women had directed movies that I loved on the film festival circuit, but couldn't get a job making television. That's how locked down TV is. ~ Ava DuVernay,
304:As long as you're in an environment where the worth of the project isn't based on the project but what its predecessors did, it's not truly inclusive. ~ Ava DuVernay,
305:Netflix represents, as well as all the streaming services, something that I've been talking about being so important to inclusive voices around films. ~ Ava DuVernay,
306:I wish you could tell me where you are now. I mean, I know you're dead, but I think there must be something in a human being that can't just disappear. ~ Ava Dellaira,
307:Las amistades también entran en esta categoría. Así me siento con las mías; somos personas extrañamente comunes que se encontraron y decidieron unirse. ~ Ava Dellaira,
308:Maybe Sophie was upset but not mad. Sometimes, Ava couldn't tell the difference. She just assumed that whenever anybody wasn't happy, it was her fault. ~ Kate Messner,
309:I really admire Werner Herzog and Spike Lee. They're amazing documentarians. If you took away all the narratives, they'd just be amazing documentarians. ~ Ava DuVernay,
310:We've had these bursts of cool years here or there but that's not change. That's a trend. You only hope that this could be the beginning of true change. ~ Ava DuVernay,
311:After something really bad happens, the next worse thing is people feeling sorry for you about it. It's like confirmation that something is terribly wrong. ~ Ava Dellaira,
312:After something really bad happens, the next worse thing is people feeling sorry for you about it. It’s like confirmation that something is terribly wrong. ~ Ava Dellaira,
313:I just don't think there's a lot of support for the woman's voice in cinema, and it becomes really difficult to raise that money and start again every time. ~ Ava DuVernay,
314:I know I wrote letters to people with no address on this earth, I know that you are dead. But I hear you. I hear all of you. We were here. Our lives matter. ~ Ava Dellaira,
315:Oh my goodness, Luke’s massaging your arm! Isn’t that sweet? Good Ava trilled in my ear.
Jump him! Rip his pants off! Bad Ava shouted in my other ear. ~ Kristen Ashley,
316:Why do you think that's the most profound thing for a person? It's both at once. When we are in love, we are both completely in danger and completely saved. ~ Ava Dellaira,
317:Why do you think that’s the most profound thing for a person? It’s both at once. When we are in love, we are both completely in danger and completely saved. ~ Ava Dellaira,
318:I love you, Ava. I should’ve started this whole crazy thing by saying that. I love you and I missed you like mad. It wasn’t a spell. It was you. I found home. ~ Kelly Moran,
319:It's very nourishing and collaborative - kind of the true essence of what one would want an artistic collaboration to be [the collaboration with Oprah Winfrey]. ~ Ava DuVernay,
320:It was a perfect first kiss, like a gust of wind that swept through me, taking my breath away and letting me breathe again all at once. A kiss to come alive in. ~ Ava Dellaira,
321:You can hate him all you want but you know it’s only what he did in the end, when he was a shell of a man, that you hate. Have some sympathy for his soul, Ava. ~ Renee Carlino,
322:A veces, queremos que nuestros cuerpos hagan un mejor trabajo en mostrar las cosas que nos lastiman, las historias que mantenemos escondidas en nuestro interior. ~ Ava Dellaira,
323:But I think the thing that takes me the most courage is realizing that as many oceans as I might cross, the stupid simple truth will always be on the other side. ~ Ava Dellaira,
324:The only thing mothers have in common with each other is the fact that they slept with a man while they were ovulating without the appropriate protection ~ Au ur Ava lafsd ttir,
325:Truth is beautiful, no matter what the truth is. Even if it's scary or bad. It is beauty simply because it's true. And truth is bright. Truth makes you more you. ~ Ava Dellaira,
326:I don´t know anyone who has a perfect family to start with. And I think that´s why we make up our own. regular weirdos together. I feel that way about my friends. ~ Ava Dellaira,
327:In the hazy bubble of suburbia and domesticity, Ava had forgotten how much she liked playing with fire, how instead of burning it merely warmed her skin. ~ Marybeth Mayhew Whalen,
328:At ten, I couldn't articulate much but I got the message: to be a true historian, you had to mourn amply and well. (spoken by narrator Ava Bigtree in Swamplandia!) ~ Karen Russell,
329:I want people to know me, but if anyone could look inside of me, if they saw that everything I feel is not what it's supposed to be, I don't know what would happen. ~ Ava Dellaira,
330:When I'm old and gray, I want to have a house by the sea. And paint. With a lot of wonderful chums, good music, and booze around. And a damn good kitchen to cook in. ~ Ava Gardner,
331:Women's liberation as a movement makes some valid points. But in the final analysis, it doesn't matter who wears the pants - as long as there's money in the pockets. ~ Ava Gardner,
332:I thing for female filmmakers a big issue is making their second and third films. You see the statistics, and the dropoff on the second and third [films] , are dire. ~ Ava DuVernay,
333:I get a good shot in maybe I'll know some fuckin' sense into you. Then maybe you'll be thinkin' of Ava when you fuck her, not some other man's piece you can't have. ~ Kristen Ashley,
334:I wanted to study history", he says, "that's if I'd gone to college. But ever since I realised that it's only written by the victors, I don't want to anymore. ~ Au ur Ava lafsd ttir,
335:Sometimes your music sounds like there's too much inside of you. Maybe even you couldn't get it all out. Maybe that's why you died. Like you exploded from the inside. ~ Ava Dellaira,
336:I think Hannah must be afraid like I get afraid, the way I did when I heard the river, the way I do when I don't even know what the shadow is, but I feel it breathing. ~ Ava Dellaira,
337:I was also thinking about right here and now, surrounded by you, my friends, and Ava – how laughter in the moment fosters hope, conveys happiness, and inspires love. ~ Heather Bowhay,
338:I feel mushy these days when I think about art and artists and the work that lies ahead for us. There's good work to be done and there's joy to be found in it, I think. ~ Ava DuVernay,
339:More people have seen 13th on Netflix than have seen all my films put together between the Sundance winners and Selma, and the whole international distribution of film. ~ Ava DuVernay,
340:In documentaries, there's a truth that unfolds unnaturally, and you get to chronicle it. In narratives, you have to create the situations so that the truth will come out. ~ Ava DuVernay,
341:But I think the thing that takes
me the most courage is realizing that as many oceans as I
might cross, the stupid simple truth will always be on the
other side. ~ Ava Dellaira,
342:But one needs to bear in mind that things are not always what they seem and, contrary to the dead stillness of a photograph, reality is in a state of perpetual flux. ~ Au ur Ava lafsd ttir,
343:... il n'y a pas d'amour raisonnable. Si l'on vivait une vie de seule raison, on raterait l'amour. (Rosa Candida, p.317 - et voir tout le dialogue qui précède aussi) ~ Au ur Ava lafsd ttir,
344:And maybe what growing up really means is knowing that you don't have to be just a character, going whichever way the story says. It's knowing you could be the author instead. ~ Ava Dellaira,
345:Sometimes your music sounds like there’s too much inside you.
Maybe even you couldn’t get it all out.
Maybe that’s why you died.
Like you exploded from the inside. ~ Ava Dellaira,
346:How could she just leave me here to live without her? I miss her so much. I love her. I want her to grow up and become who she was meant to be. I wanted her to grow up with me. ~ Ava Dellaira,
347:Qual é a coisa, qual é ela, que tem cidades sem casas, estradas sem carros e florestas sem árvores? Resposta: um mapa (adivinha colocada num programa infantil matinal). ~ Au ur Ava lafsd ttir,
348:There was something between me and the world right then. I saw it like a big sheet of glass, too thick to break through. I could make new friends, but they could never know me. ~ Ava Dellaira,
349:Ava: “Grandma said you haven’t been the same since Mommy died. And Uncle Cam said you needed to get back in the saddle again. Is that why we came here? So you could ride horses? ~ Jillian Dodd,
350:Ceux qui arrivent à entrer un court instant dans la vie des autres peuvent avoir plus d'importance que ceux qui y sont installés depuis des années. (Rosa Candida, p.136) ~ Au ur Ava lafsd ttir,
351:I’d do anything for you.” And she knew he meant it. “Even before you healed me, you gave my life back, a reason for living. I adore you, I worship you. I love you beyond all reason. ~ Ava Gray,
352:And maybe what growing up really means is knowing that you don't have to just be a character, going whichever way the story says, it's knowing that you could be the autor instead. ~ Ava Dellaira,
353:Because I was promoted as a sort of a siren and played all those sexy broads, people made the mistake of thinking I was like that off the screen. They couldn't have been more wrong ~ Ava Gardner,
354:I laid the tree down on the cement and started tearing through its trunk, until it was in jagged pieces. The smell of pine was overwhelming, like the tree's heart was leaking out. ~ Ava Dellaira,
355:Just tell me one thing before you leave, Ava.” His voice prickles at my senses… His face is serious, but still stunning. “How loud do you think you’ll scream when I fuck you? ~ Jodi Ellen Malpas,
356:Most of us think prison is a place where bad people go - which is what I thought for a long time - until you really start to look inside the system and you see, this is not right. ~ Ava DuVernay,
357:Truth is beautiful, no matter what that truth is. Even if it’s scary or bad. It is beauty simply because it’s true. And truth is bright. Truth makes you more you. I want to be me. ~ Ava Dellaira,
358:You wore your clothes like armor, but in your songs you opened all the way up. You were willing to expose yourself without caring what anyone thought. I wish I was more like that. ~ Ava Dellaira,
359:And maybe what growing up really means is knowing that you don't have to just be a character, going whichever way the story says. It's knowing that you could be the author instead. ~ Ava Dellaira,
360:No more moping around grieving! No more letting others push you around! No more playing the damned victim! Toughen up, Ava. And if the past bothers you so much, then figure it out. ~ Lisa Jackson,
361:Grownups can be such fakes, I thought. They are always acting like they are trying to help you, and like they want to take care of you, but really they just want something from you. ~ Ava Dellaira,
362:I make films about Black women and it doesn't mean that you can't see them as a Black man, doesn't mean that he can't see them as a white man or she can't see them as a white woman. ~ Ava DuVernay,
363:I don't understand the iPhone. I just don't get it. Don't ya'll have to write serious emails throughout the day? How can you possibly manage detailed missives on a phone with no keys? ~ Ava DuVernay,
364:Hollywood - that's a place where love is viewed both pragmatically and philosophically in the saying, 'Tis better to have loved and divorced than never to have had any publicity at all. ~ Ava Gardner,
365:The traditional ways to make a film, the traditional ways to share a film, have all collapsed. There are no gatekeepers, per se, any more, and anything can be done. Truly, I feel that. ~ Ava DuVernay,
366:When I lost you, I not only lost a boyfriend, I lost my best friend.”
He closed his eyes. “Ava…”
“I’ve missed you,” I said, being more honest than I’d been in a long time. “So much. ~ Emery Rose,
367:I think there are a lot of people in this industry that have the ability, that have the position, they have the opportunity, they have the privilege to call the shots and could do it too. ~ Ava DuVernay,
368:I want to remember it all, the good times and the bad times, the late nights, the boozing, the dancing into dawns, and all the great and not-so-great people I met and loved in those years. ~ Ava Gardner,
369:I wished I were somewhere with him, instead of there. I was feeling like some kind of strangely shaped balloon whose string he was holding, and if he let go, I’d float off into the ether. ~ Ava Dellaira,
370:We have to find new ways to work without permission, new ways to turn corners and go through doors that are closed off to us to create our own audiences and our own material independently. ~ Ava DuVernay,
371:With this in mind, Ava tells herself to be present and celebrate the holiday instead of wishing it was over. After all, one is given only a certain number of Christmases in one's life. ~ Elin Hilderbrand,
372:I had to soften him up because, for whatever reason, all the Rock Chicks had an alternate Hot Bunch guy, Indy's was Eddie. Roxie's was Vance. Jules was Luke. Ava's was Lee. Mine was Mace. ~ Kristen Ashley,
373:I thought I was making fifty dollars a week [at MGM], but it turned out to be $35 because twelve weeks of the year you were on layoff. It was white slavery, and it lasted for seventeen years. ~ Ava Gardner,
374:I think that's something that Oprah [Winfrey] and Ava [ DuVernay] do seamlessly. They know how to connect to people and they know how to share our stories. To be a part of that is a blessing. ~ Kofi Siriboe,
375:It's a testament to how much we loved you that we are still looking seventy-five years after your death. But sometimes I can't help wonder what would be different if we finally had an answer. ~ Ava Dellaira,
376:I was lazy. I would have been a hell of a lot better actress had I taken it more seriously. I never had the proper respect for acting. Quite often, I learned my lines on the way to the studio. ~ Ava Gardner,
377:May, I love you with everything I am. For so long, I just wanted to be like you. But I had to figure out that I am someone too, and now I can carry you, your heart with mine, everywhere I go. ~ Ava Dellaira,
378:Ava: Once upon a time, you were my favorite brother. Trevor: Once upon a time, my sister grew the hell up and stopped being such a brat. Ava: Fine. Love you. Bye Trevor: Love you, too. Shithead. ~ Jay McLean,
379:biting her cheek as the girl cried out in pain and her leg was jostled along the sidewalk. Two more shots. Closer. Ava got Misty as close to the kiosk as possible. They weren’t hidden. Anyone ~ Kendra Elliot,
380:Good night,” I call to Charlotte, and ignore her when she calls back, “Seriously?” I rest my face on a pillow. Close my eyes. Because all I want is eight hours to dream about Ava Garden Wilder. ~ Nina LaCour,
381:If I had my life to live over again, I'd live it the same way. Maybe a few changes here or there, but nothing special. The truth is, honey, I've enjoyed my life. I've had a hell of a good time. ~ Ava Gardner,
382:I know that it can be hard to believe that someone loves you if you are afraid of being yourself, or if you are not exactly sure who you are. It can be hard to believe that someone won't leave. ~ Ava Dellaira,
383:Judy, I read that you said your first memory was music. Music that fills up a home. And one day, suddenly the music could escape through a window. For the rest of your life, you had to chase it. ~ Ava Dellaira,
384:Halloween is one of my favorite holidays. Christmas and the others can end up making you sad, because you know you should be happy. But on Halloween you get to become anything that you want to be ~ Ava Dellaira,
385:La verdad es hermosa independientemente de cómo sea, si aterradora o mala. Es hermosa simplemente porque es cierta. Y la verdad es luminosa, te acerca más a tu propio yo. Y yo deseo ser yo misma. ~ Ava Dellaira,
386:The funny thing about beauty, James writes, is that in no way does its presence negate the truth of suffering, of injustice, of pain, but it does stand stalwart in its own right, as its own truth. ~ Ava Dellaira,
387:Ava stared at the door in shock, expecting Mac to come back. She waited, but it never happened. He was gone and from the look on his face, she wasn’t sure if he was ever coming back to her apartment . ~ Anonymous,
388:Lo curioso de la belleza es que su presencia no niega de ningún modo la verdad del sufrimiento, de la injusticia, del dolor, pero, de todos modos, se erige, por derecho propio, en su propia verdad. ~ Ava Dellaira,
389:You’re an old soul, Ava...” he’d begun, his voice tired.
“God, Dad... Let’s not do this now, please...”
“It’s true. You are. But that means you have to choose your life… not just react to it. ~ Danika Stone,
390:He leaned in, pressing his lips to my ear. "You're mine little bird. And no one, family, friend, or foe, will take you from me. You're absolutely safe with me and I will figure this out for us, Ava. ~ Shelly Crane,
391:I always find it fascinating to ask people, why they've chosen to live their life as an artist? Why be an actor, a singer, an author, a filmmaker? I've heard such inspiring answers to that question. ~ Ava DuVernay,
392:Nothing opens up the mind and the heart like books do, and so they have the power to change the whole world. That's why the are burning books, Ava. To stop us thinking, and feeling, and imagining... ~ Kate Forsyth,
393:a shuddering breath and moved to the side of the bed where a chair had been pulled up, most likely so that Ava, Dad’s housekeeper, or Matt could sit with him. She was grateful neither was here now. She ~ Terri Reed,
394:I think when we get to a place that this is not the story, that everyone's story is a part of the story, then we can say this has changed. Until then, these are steps to change if they're consistent. ~ Ava DuVernay,
395:It sounds kind of flighty, filmmaker-y, but I believe films are a piece of art. They are meant to be what they're meant to be, and sometimes the artist is informed by the film of what it needs to be. ~ Ava DuVernay,
396:I'm not to say that my male counterparts do, but certainly, it feels very special to me because I know that so few women have had the opportunity to do what I'm doing, so I'm thrilled by it every day. ~ Ava DuVernay,
397:I haven't taken an overdose of sleeping pills and called my agent. I haven't been in jail, and I don't go running to the psychiatrist every two minutes. That's something of an accomplishment these days. ~ Ava Gardner,
398:People don't have to be beautiful any more. We don't have any Audrey Hepburns, Rita Hayworths or Ava Gardeners. When you look at Al Pacino and the greatest actors in Hollywood they're all common-looking. ~ Omar Sharif,
399:Was it hard?” I ask.
“Letting go?”
“Not as hard as holding on to something that
wasn’t real.”
I gulp. “Can I ask how you did it?”
“I just decided, Ava.
That’s all.
I just decided. ~ Lisa Schroeder,
400:La verdad es bella. Sin importar cuál sea la verdad. Incluso si es escalofriante o mala. Es bella simplemente porque es la verdad. Y la verdad es brillante. La verdad te hace más tu mismo. Quiero ser yo. ~ Ava Dellaira,
401:On my very first show, my partners in it, Oprah Winfrey and her network, and studio, Warner Horizon, who doesn't get enough credit, said, "Lady, we're going to let you call the shots the way you want to." ~ Ava DuVernay,
402:Ava: Do you think I'm really that bad? That she had to friend break up with me?

Gen: No way. Are you having a tough time? Yes. But that's when you step up and be a BETTER friend. No STOP being friends. ~ Gaby Dunn,
403:I didn't start out thinking that I could ever make films. I started out being a film lover, loving films, and wanting to have a job that put me close to them and close to filmmakers and close to film sets. ~ Ava DuVernay,
404:I'm not brave,' Ava replied huskily. 'If you only knew how afraid I really am. Sometimes I think I am afraid of everything.' 'But isn't that what being brave is all about? Being afraid, but doing it anyway? ~ Kate Forsyth,
405:To paraphrase Woody Allen in Annie Hall, love was too weak a word for what I felt for that tiny crying creature who had my eyes, my mouth, my hair. I lurved my daughter, my Ava. I looved her. I lurfed her. ~ Melissa Senate,
406:When I turned to Sky and kissed him in the middle of the music, I felt like I was holding a match. And I could strike it. Strike it on the trees holding on to their shining brown leaves. Strike it on a star. ~ Ava Dellaira,
407:Daddy,” Ava says seriously, “it’s been two years since Mama died. Uncle Cam says if you don’t use it— it will fall off and die. I’m pretty sure he was talking about your heart. Everyone needs someone to love. ~ Jillian Dodd,
408:True change is a long game, and it remains to be seen if this is change. We've had years before where there have been great years for filmmakers and performers of color, LGBTQ filmmakers and performers, women. ~ Ava DuVernay,
409:The art of losing isn’t hard to master. I’ve done it. The days feel transparent, like I am walking through that kind of barely yellow sun coming through a shield of clouds—too thin. Empty light. It doesn’t land. ~ Ava Dellaira,
410:When Ava Gardner get in a taxi, the driver knows at once she’s Ava Gardner. It’s the same for Lana Turner or Elizabeth Taylor, but not for me. I’m never Grace Kelly, I’m always someone who looks like Grace Kelly. ~ Grace Kelly,
411:I know when we were making the film [ Age Of Trump] that we knew that there was going to be some kind of radical change coming on the horizon. That's why it was important for us to get it out before the election. ~ Ava DuVernay,
412:It's easy to feel like the bunny rabbi frozen in terror. And it's easy to feel like one of the fire balloons, at the whim of the wind, either rising up out of sight or burning down. Blow one direction or another. ~ Ava Dellaira,
413:The art of losing isn’t hard to master. I’ve done it. The days feel transparent, like I am walking through that kind of barely yellow sun coming through a shield of clouds—t oo thin. Empty light. It d oesn’t land. ~ Ava Dellaira,
414:Both our left arms are injured,” Ava had said softly to Mason. “I never know if it’s coincidence or fate when something happens like that. Whatever befalls one of us seems to echo in the other.” Ava had started to ~ Kendra Elliot,
415:It wasn’t fair what happened to you, either. Or what happened to her. A lot of things aren’t. I guess we can either be angry about it forever or else we just have to try to make things better with what we have now. ~ Ava Dellaira,
416:figures. PJ was in the middle, Trish and Harrison were to PJ’s right, and Potter and Ava were to PJ’s left. All of the figures were holding hands and the sun was shining above them. The drawing was more than Ava ~ Elin Hilderbrand,
417:The story seemed to start such a long time ago. It didn't fit into my brain, even. It started when i figured out how things could get broken (...) It started when knowing was sadder than all of the things themselfs. ~ Ava Dellaira,
418:I think it’s like when you lose something so close to you, it’s like losing yourself. That’s why at the end, it’s hard for her to write even. She can hardly remember how. Because she barely knows what she is anymore. ~ Ava Dellaira,
419:Maybe, in the final analysis, they saw me as something I wasn't and I tried to turn them into something they could never be. I loved them all but maybe I never understood any of them. I don't think they understood me. ~ Ava Gardner,
420:Nirvana means freedom. Freedom from suffering. I guess some people would say that death is just that. So, congratulations on being free, I guess. The rest of us are still here, grappling with all that's been torn up. ~ Ava Dellaira,
421:We need to boil water. We need clean towels,” Ava announced, following too. “She ain’t birthin’ no baby! She’s got a gunshot wound!” Indy shouted. “I know that!” Ava shouted back. “But we need a sterile environment. ~ Kristen Ashley,
422:All the traditional models for doing things are collapsing; from music to publishing to film, and it's a wide open door for people who are creative to do what they need to do without having institutions block their art. ~ Ava DuVernay,
423:Når jeg ser små barn, merker jeg ikke noe til denne myke morsfolelsen, kjenner bare sur lukt, ser for meg deres endelose kravling, hovne gummer, våte smekker, klissete kinn, en rod hake, kaldt sikkel på en hake. ~ Au ur Ava lafsd ttir,
424:I've certainly never taken the care of myself that I should have. On the contrary. I've done a lot of late nights without enough sleep and all that. But I've had fun. Whatever wrinkles are there, I've enjoyed getting them. ~ Ava Gardner,
425:The documentaries were something that I could do for a small amount of money, and then I felt like as long as I found the truth in the stories I was telling as a doc, I could teach myself filmmaking through doc filmmaking. ~ Ava DuVernay,
426:Everyone says that reading is a good thing, but Ava had started to wonder. People look at you with suspicion if they see you reading, like the reading itself shames or indicts them, like it is a plot against them. ~ Stephanie Powell Watts,
427:I know how to make films and now I'm able to make films with the resources and the tools that match my imagination, and what filmmaker doesn't want to do that? I feel very fortunate to have that. I don't take it for granted. ~ Ava DuVernay,
428:These are dark times for a lot of people who believe differently than our incoming administration [of Donald Trump], but there's also joy there, and there's also something in unifying around the things that we do believe in. ~ Ava DuVernay,
429:Inside the silken tent, we knelt before a simple altar heaped with flowers. Ava prayed. I, knowing no prayers, spoke without sound to someone who seemed at times within me and at times, as the angel had said, infinitely remote. ~ Gene Wolfe,
430:I, on the other hand, hoped Ava would never grow up. In my eyes, the fact that she didn’t yet know what words meant, and had no concept of herself as something distinct from anything else, made her the greatest show on earth. ~ Mark Salzman,
431:There's part of it when Manute has both eyes. And the character was actually fleshed out a lot more, in this movie. I got to show people who Manute is and why he is and how devout he is. He is Ava's protector and punisher. ~ Dennis Haysbert,
432:She’d always been my girl. It didn’t matter who she was with or how long we were separated by time or distance, Ava would always be mine. I knew in my heart that nobody could ever love her the way I do. It simply wasn’t possible. ~ Emery Rose,
433:And as much as I was hiding from him, I guess a part of me always wanted Sky to see into me – to know the things I was too scared to tell him. But we aren't transparent. If we want someone to know us, we have to tell them stuff. ~ Ava Dellaira,
434:And the news got worse. It appeared that there was this whole other person Jesus Christ whose birthday a lot of people tended to confuse with mine. I was personally outraged. It was a long time before I forgave the Lord for that. ~ Ava Gardner,
435:When I went out to shoot for the first time, I thought this was going to be about the prison industrial complex, purely about prison for profit and the ways in which there's an industry making money and profiting off punishment. ~ Ava DuVernay,
436:I always go into a blocking rehearsal with an anchor, with a blocking plan. And sometimes they'll step into the room and they'll be in costume and you're like, "That sucks, that's not going to work. Let's think of something new." ~ Ava DuVernay,
437:I did not have any problem with speaking up because my mother, my family, my grandmother, my aunt - I grew up in a family dominated by women - always encouraged me to do so. And if a girl is unafraid, then the world is her oyster. ~ Ava DuVernay,
438:I suffered, I really suffered, with all three of my husbands. And I tried damn hard with all three, starting each marriage certain that it was going to last until the end of my life. Yet none of them lasted more than a year or two. ~ Ava Gardner,
439:I think good publicists are just like good mommies - always looking out, making sure folks are comfortable and making sure that folks are on time and making sure that folks are getting what they need and know what they need to do. ~ Ava DuVernay,
440:I wish you could tell me where you are now. I mean, I know you’re dead, but I think there must be something in a human being that can’t just disappear. It’s dark out. You’re out there. Somewhere, somewhere. I’d like to let you in. ~ Ava Dellaira,
441:Oh, what the hell did I know? I went to the set the first day in full makeup and the director told me to take it off. So I did the film without makeup. I had nothing to do with anything I did. I never understood why I was so famous. ~ Ava Gardner,
442:At least that’s what I imagined, because I know that it can be hard to believe that someone loves you if you are afraid of being yourself, or if you are not exactly sure who you are. It can be hard to believe that someone won’t leave ~ Ava Dellaira,
443:I love making films. I'm happiest when I'm doing it. For me, the fear is not being able to make the next thing and not being able, as a woman filmmaker and as a filmmaker of color, to put together the resources to make another thing. ~ Ava DuVernay,
444:I still don't know how to make sense of the world. But maybe it's okay that it's bigger than what we can hold on to. Because I think that by beauty, you don't just mean something that's pretty. You mean something that makes us human. ~ Ava Dellaira,
445:Usually, you have two people in a scene, and in the history of cinema the hero is most likely going to be the white guy. And the other guy is his friend who is carrying the bag or whatever, and you're not going to light for that guy. ~ Ava DuVernay,
446:Zack, who has a penchant for arcane knowledge, informs Ava that a family of a boy followed by a girl is known as the king’s choice. There is the son to carry on the family name, and the daughter to marry off and create a dynasty. ~ Elin Hilderbrand,
447:It was then that I could feel that the moths in him, with their wings so paper-thin, will never be near enough to the light. They will always want to be nearer - to be inside of it. It was then that I could feel the lost thing in him. ~ Ava Dellaira,
448:Anyway, you’re the one who doesn’t want to be my boyfriend.”
“How do you know?” I shrugged.
“You’re not like that.”
“What if you’re wrong? What if I am?” “You are?” There was a moment of quiet. “Well, I am now.”
“So am I, ~ Ava Dellaira,
449:Ava's father believed that myths and fairy tales - like dreams - opened a window into the unconscious. by listening to the language of dreams and old tales, he said, all humans could learn to understand themselves and the world, better. ~ Kate Forsyth,
450:Folks can look at this issue and read it and it can feel like medicine, it can feel epidemic. We wanted this to hit people in their gut, and the hope is that by doing that, we can get more people to think more deeply about these issues. ~ Ava DuVernay,
451:A lot of work was done with one of my best friends and editor, Spencer Averick, who's edited everything I've ever made from the very, very first documentaries; the very, very first films I made were docs, so we learned the form together. ~ Ava DuVernay,
452:Turn the lights of please, Ava," she whispered, and I remember her breath hot and rummy on our cheeks. To this day I think of rum as a marine smell; the scent of it on an adult's breath turned the world as small and dark as a boat hold. ~ Karen Russell,
453:Un amigo es alguien que te da total libertad para ser tú mismo y, sobre todo, para sentir o no sentir. Cualquier cosa que sientas estará bien para ellos. En eso consiste el verdadero amor, en dejar a una persona ser lo que realmente es". ~ Ava Dellaira,
454:A friend is someone who gives you total freedom to be yourself—and especially to feel, or not feel. Whatever you happen to be feeling at any moment is fine with them. That’s what real love amounts to—letting a person be what he really is. ~ Ava Dellaira,
455:- Sabia que o coração da baleia se ouve a cinco quilómetros de distância?
- Confirmo que não sabia.
- Então, talvez não saiba que o coração de uma baleia pode interromper as comunicações de um submarino, evitando uma guerra. ~ Au ur Ava lafsd ttir,
456:To pretend like Hollywood is anything other than that is disingenuous. #OscarsSoWhite is trendy, but for women filmmakers and filmmakers of color, it's not a trend. This is our reality, and it's important that we do something to change it. ~ Ava DuVernay,
457:The young Calipha of Khorasan—Ava, the girl who studied calligraphy and spoke with the gentleness of a passing breeze—had perished. Two mornings ago, the caliph himself had found her on that very same balcony, cold and motionless and alone. ~ Ren e Ahdieh,
458:I came from Thailand for you, because Mia said she could probably get you here. I'd have come from Zimbabwe, Outer Mongolia, or a prison in Central America. In truth, I came through hell getting here....because for me that's anywhere you're not. ~ Ava Gray,
459:The idea that we criminalize fellow human beings based on optics, based on the need to progress in politics and gain power, and for economic reasons and financial reasons, for financial gains, and we throw out humanization for criminalization. ~ Ava DuVernay,
460:once: A friend is someone who gives you total freedom to be yourself—and especially to feel, or not feel. Whatever you happen to be feeling at any moment is fine with them. That’s what real love amounts to—letting a person be what he really is. ~ Ava Dellaira,
461:The fact that's why the prisons and stock in private prisons rose the very day after the election results [for Donald Trump] were announced. The fact that progress that was made for people of color, for women, for LGBTQ people, are all at risk. ~ Ava DuVernay,
462:A friend is someone who gives you total freedom to be yourself - and especially to feel, or not to feel. Whatever you happen to be feeling at any moment is fine with them. That's what real love amounts to -- letting a person be what he really is. ~ Ava Dellaira,
463:The truth is that the only time I'm happy is when I'm doing absolutely nothing. I don't understand people who like to work and talk about it like it was some sort of goddamn duty. Doing nothing feel like floating on warm water to me. Delightful, perfect. ~ Ava Gardner,
464:Ava Gardner was the most beautiful woman in the world, and it's wonderful that she didn't cut up her face. She addressed aging by picking up her chin and receiving the light in a better way. And she looked like a woman. She never tried to look like a girl. ~ Sharon Stone,
465:I know I could have saved your ashes to put into the ocean, but I wanted you to have the journey, all the way with the currents, to the open sea. And I know that when I finally get to see the waves washing on the shore, to hear them, I will feel you there. ~ Ava Dellaira,
466:Julieanne Smolinksi has a history in rock journalism and she's a huge rock 'n' roll fan, and she was a huge fan of Ava (Elaine Hendrix) and Gigi (Elizabeth Gillies) and of the actresses. I was really lucky to get her, in between seasons on Grace and Frankie. ~ Denis Leary,
467:The terrain of the face is the most dynamic thing you can point the camera at, to me. I love production design and bells and whistles and all of that. I love a technograin as much as the next gal, but a great actor's face? What else should we be looking at? ~ Ava DuVernay,
468:Das mine!' protested Ava, Bennie's daughter, affirming Alex's recent theory that language acquisition involved a phase of speaking German. She snatched a plastic skillet away from his own daughter, Cara-Ann, who lurched after it, roaring, 'Mine pot! Mine pot! ~ Jennifer Egan,
469:Do you think that everyone gets to be a star like that? Do you think that everyone gets to be seen? Gets to be loved? Gets to glow? They don't. They don't get to do it like you did. They don't get to be as beautiful as you were. And you just wanted to burn up. ~ Ava Dellaira,
470:I've been to Sundance eight times as a publicist and thought I was very prepared. I mean, who could've been more prepared for me? A publicist who's been there eight times. Getting there as a filmmaker was a completely surreal, different, unexpected experience. ~ Ava DuVernay,
471:I think it's a wonderful time to be a black woman who makes films. It's a good time to be an artist period. Traditional models of making and consuming art are breaking down and being rebuilt. I find that to be incredibly exciting as a filmmaker and film marketer. ~ Ava DuVernay,
472:You think you know someone, but that person always changes, and you keep changing, too. I understood it suddenly, how that’s what being alive means. Our own invisible plates shifting inside of our bodies, beginning to align into the people we are going to become. ~ Ava Dellaira,
473:I think mystery is kind of great. I don't know anything about Bette Davis or Katharine Hepburn or Ava Gardner - not really - and I like that. I love watching their movies because they're my personal movie stars. I don't know what they eat and who their trainer is. ~ Rachel Weisz,
474:You’re so beautiful, Anthony.” A press of lips to Anthony’s collarbone. “So handsome.” A kiss on the point of his pulse. “So...everything.” Anthony had never felt more cherished in all his life. I’ve found him. The knowledge sank into his bones. He had found the one. ~ Ava March,
475:I'm not the most athletic gal, but because making a movie is very physical, I slow down on the Krispy Kreme and Ice Blendeds. I start to get leaner and more focused - like I'm going into a boxing match - because I'm about to really try to put this idea on its feet. ~ Ava DuVernay,
476:What we tried to do in 13th was get to the bottom of that. What were they motivated by? But certainly the attention that the Attorney General's office paid to it allowed for there to be some dialogue across the aisle that I think were the first steps then in change. ~ Ava DuVernay,
477:Sky turned to look at me, his eyes amused. "Are you?"
"Afraid of my voice?" I laughed, nervous. "Yeah, I guess."
Then Sky tilted his head to the side a little and got more serious. "I think we all are. With Kurt, it's more like he just faces the fear, you know? ~ Ava Dellaira,
478:Time will tell ... whether folks want to point and stare at the black woman filmmaker who made a certain kind of film, and pat her on the back, or if they want to actually roll up the sleeves and do a little bit of work so that there can be more of me coming through. ~ Ava DuVernay,
479:I mean, if this [film Age of Trump] wasn't on Netflix, it would be playing at some lovely art house theater on the West Side once or twice or for a week or maybe two weeks if I was lucky and then it would go away, and I'd be lucky if I could sell the DVDs off my website. ~ Ava DuVernay,
480:Then I just go around and around. And I still don't know how to make sense of the world. But maybe it's okay that it's bigger than what we can hold on to. Because I think that by beauty, you don't just mean something that's pretty. You mean something that makes us human. ~ Ava Dellaira,
481:Just need to rave for a moment about the scrubbing cleanser...I have only ever found one (chemical filled) product that REALLY cleans my shower/tub, until now. The Ava Anderson scrubbing cleanser is amazing! Cleans the toughest dirty spots and smells absolutely delightful. LOVE IT! ~ LIZ,
482:I fell in love with you in a blink of an eye, Ava. You represented everything I could ever want and the one thing I was most terrified to ask for. The power of what I was feeling scared me to my very core and made me love you and hate myself for being the wrong man for you ~ Diana T Scott,
483:I hate you,” I declared.
“You don’t.”
“I do.”
“Okay, maybe whoever this new Ava is does but she’s a bitch and I don’t give a fuck if she hates me. The old Ava doesn’t hate me and she’s in there somewhere, I saw her five minutes ago and that’s who I'm keeping safe. ~ Kristen Ashley,
484:In the months since Ava fooled the British vampires and dealt with Becca for good, life has been easier, but not without its problems. Her deal with the twins is physically harming her, Peter’s grasp on sanity is slipping, Carl is struggling, and Esther is losing her edge. ~ Claire Farrell,
485:There are still Ava Maddoxes to find and sets to create and girls to kiss and colleges to attend. It's possible that someday I will hear a patsy Cline song and the heartbreak will barely register. It will be some distant, buried feeling. I won't remember how much it once hurt. ~ Nina LaCour,
486:Can we just have a nice drive and forget certain things for a while? In the sunny fields of my imagination we are not a teenager and a walking corpse driving in a rainstorm. We are Frank and Ava cruising treelined country lanes while a scratchy vinyl orchestra swoons our soundtrack. ~ Anonymous,
487:I have so many mentors. I'm really lucky to be surrounded by incredible mentors, whether it be Solange Knowles or Gloria Steinem or Ava DuVernay, there are so many awesome people in my life, and so I'm lucky for them to kind of have fostered my identity as I grow into myself. ~ Amandla Stenberg,
488:I imagined your stick, washing in the waves for hundreds of years, turning to driftwood, smooth and hard like stone. I imagined a little girl finding it on a beach so many years later. Saving it on her shelf, where she put the things that made her feel like the world was magical. ~ Ava Dellaira,
489:Something passes between us that I'm pretty sure both of us can feel, even though neither one of us says anything. It's not even any kind of attraction, even though I've been feeling that on and off all night. This is something different.We have a secret now. A secret from Ava. ~ Lauren Barnholdt,
490:There’s something very important about films about black women and girls being made by black women. It’s a different perspective. It is a reflection as opposed to an interpretation, and I think we get a lot of interpretations about the lives of women that are not coming from women. ~ Ava DuVernay,
491:What’s left of what your body was —once the girl with bare shoulder blades , giggling, once the girl galloping an imaginary horse, once the girl sleeping in her sequined red dress— was now ash in a jar. Grains of bone. But then, I knew it wasn’t you anymore. You were somewhere more. ~ Ava Dellaira,
492:Something passes between us that I'm pretty sure both of us can feel, even though neither one of us says anything. It's not even any kind of attraction, even though I've been feeling that on and off all night. This is something different.
We have a secret now. A secret from Ava. ~ Lauren Barnholdt,
493:Cora's mother and Ava grew up on the plantation at the same time. They were treated to the same Randall hospitality, the travesties so routine and familiar that they were a kind of weather, and the ones so imaginative in their monstrousness that the mind refused to accommodate them. ~ Colson Whitehead,
494:Maybe when we can tell the stories, however bad they are, we don't belong to them anymore. They become ours. And maybe what growing up really means is knowing that you don't have to just be a character, going whichever way the story says. It's knowing that you could be the author instead. ~ Ava Dellaira,
495:Can a person who has been brought up in the heart of a thick dark forest, where one has to beat a path through multiple layers of trees just to take a letter to the post office, have any conception of what it’s like to spend one’s entire childhood waiting for a single tree to grow? ~ Au ur Ava lafsd ttir,
496:Creemos que conocemos a una persona, pero tanto ella como nosotros nos encontramos en constante cambio. Comprendí repentinamente que en eso consiste estar vivos. Las placas invisibles de nuestro interior se desplazan con el fin de alinearse y formar la persona en la cual nos convertiremos. ~ Ava Dellaira,
497:Ava never used the phrase “have a dog.” A relationship with a dog was a mutual one, with no ownership. Most human beings were unlikely to ever experience—even with a lover, a parent, or a child—the kind of unconditional acceptance and devotion a dog will offer to the human in his or her life. ~ Joyce Maynard,
498:But there is a third thing in the poem - your voice. The one who saw it. The one who could stand and witness, the one who turned the pain and terror into this beautiful lyric. So maybe when we can say things, when we can write the words, when we can express how it feels, we aren't so helpless. ~ Ava Dellaira,
499:Sometimes when we say things, we hear silence. Or only echoes. Like screaming from inside. And that’s really lonely. But that only happens when we weren’t really listening. It means we weren’t ready to listen yet. Because every time we speak, there is a voice. There is the world that answers back. ~ Ava Dellaira,
500:Go, Ava, I want you to go. It was soft, like a plea. Please. I wish I could have stopped my heartbeat from calling you here somehow. I wish that more then anything. I Prayed that it wouldn't. I prayed so hard. Please go.
Seth, I love you, I hit it harder than I though I was capable of, but shut up. ~ Shelly Crane,
501:I almost forgot how gorgeous Adonis is," she [Ava] said, "We should have made him one of us."

She [Ava] wouldn't have gotten any argument out of me, but a strange sound escaped from James, almost like he was growling. "And have to endure another narcissistic blond running around? No, thank you. ~ Aimee Carter,
502:Don't think for a minute that bad publicity and endless criticism don't leave their claw marks on everyone concerned. Your friends try to cheer you up by saying lightly, "I suppose you get used to it, and ignore it." You try. You try damned hard. But you never get used to it. It always wounds and hurts. ~ Ava Gardner,
503:He stood and reached for the package, seeing his name in Ava’s handwriting—and a note underneath the address. Don’t open until the restaurant’s grand opening. He grinned as he pulled off the tape. Raegan tsked. “Didn’t you see the note?” “Rae, I guarantee you when Ava wrote that she knew I’d ignore it. ~ Melissa Tagg,
504:The White Horse video which was directed by Marco Ovando started off with a biker theme. Once Ava Sanjurjo came in as stylist along with Marco & I it really took it's own shape. It was all very improvised but wound up paying homage to NY and night life. People say it reminds them of a Guess ad which I love! ~ Nomi Ruiz,
505:We [Americans] know Martin Luther King Jr. as a statue. We know him as a holiday. We know him as a speech. We don't know him as a man. Most people don't even know the whole speech, just "I have a dream." They don't know what his speaking voice was like, how he looked at his wife, or that he had four kids. ~ Ava DuVernay,
506:It's the opposite of the collapse of the fantasy.

It's what happens when the illusion pales in comparison to the truth. I'm seeing her for the first time. Not Ava Garden Wilder, the rags-to-riches granddaughter of Clyde Jones. Not a tragic, romantic heroine.

Just Ava.

And I am utterly in love. ~ Nina LaCour,
507:Filmmakers need to realize that their job isn't done when they lock picture. We must see our films through. Studios no longer do this for a large percentage of films. The odds that your film will get a major campaign are dim these days. So you must find and nurture your own audience and make sure your film has a life. ~ Ava DuVernay,
508:You know when you think you know someone? More than anyone in the world? You know you know them, because you've seen them, like, for real. And then you reach out, and suddenly they are just... gone. You though you belonged together. You thought they were yours, but they're not. You want to protect them, but you can't. ~ Ava Dellaira,
509:Roger Ebert was such a champion of underrepresented filmmakers. He was a very big deal to me. It shows the power of critics. People who write about film, like you, can really affect the confidence of a young filmmaker. He did that for me, so it was such a pleasure to have an opportunity to talk about Roger in the movie. ~ Ava DuVernay,
510:Where they are setting up the market, it used to be a place for torture,” Julien remarked, indicating the place in front of them.
“Wow,” Ava said. “I know I said I wanted to ditch the romanticized idea of Paris with couples and hearts and flowers but I wasn’t thinking of touring all the places they once did waterboarding. ~ Mandy Baggot,
511:Is there deeply embedded change within our industry? And I would say, as a black filmmaker, it's easy for me to focus my attention on black work, but true change would include brown work, and it would include work by Asian-Americans, and it would include natives, and it would include women, and it would include more LGBTQ voices. ~ Ava DuVernay,
512:Ojalá hubiera echado a correr tras ella para detenerla, para hacer algo capaz de evitar lo que sucedió. Pero no podía moverme. Sentía que había abandonado mi cuerpo y me hallaba en el suyo. Percibía su temblor. Percibía su caída. Fue cómo si todo lo que iba a suceder ya hubiera sucedido y no pudiera hacer nada, salvo contemplarlo. ~ Ava Dellaira,
513:Well, of course she’s lying. It’s not easy to lose things.” Then everyone stopped looking at me and looked at Natalie.
Mrs. Buster said, “Why are some things harder to lose than others?”
Natalie had a no-duh sound in her voice when she answered. “Because of love, of course. The more you love something, the harder it is to lose. ~ Ava Dellaira,
514:For film, you know, the Tarantinos and Nolans of the world who are very focused on a certain kind of film aesthetic and a certain kind of presentation, to be honest, that comes from a place of privilege. It comes from a place of always having access to such, but when you ain't never - you can't see it because you can't even get to it. ~ Ava DuVernay,
515:I felt something between us shifting, like the hidden plates of the earth. You think you know someone, but that person always changes, and you keep changing, too. I understood it suddenly, how that's what being alive means. Our own invisible plates shifting inside of our bodies, beginning to align into the people we are going to become. ~ Ava Dellaira,
516:Yet still, yet even knowing he had caused Anthony pain again, he hadn’t been able to turn around and return to Anthony. He had wanted to, though. Wanted to still be in that bed with Anthony. Still have those strong arms holding him even in sleep. Though it was for the best he had left. If he wasn’t with Anthony, then he couldn’t hurt the man. ~ Ava March,
517:Ignore the glass ceiling and do your work. If you're focusing on the glass ceiling, focusing on what you don't have, focusing on the limitations, then you will be limited. My way was to work, make my short... make my documentary... make my small films... use my own money... raise money myself... and stay shooting and focused on each project. ~ Ava DuVernay,
518:I swear he is there,
his arms outstretched,
the waterfall beneath him,
cascading into the
cool blue
water below.
Go on, Ava. It’s going to be great!
It’s not a dare.
Not this time.
But it’s almost like I’m on that high dive again,
scared of what comes next,
yet knowing at the same time
it will all be okay. ~ Lisa Schroeder,
519:A veces, cuando decimos las cosas, escuchamos silencio. O sólo eco. Como
gritando desde el interior. Y eso es realmente solitario. Pero eso sólo sucede cuando no estábamos realmente escuchando. Significa que no estábamos
dispuestos a escuchar todavía. Porque cada vez que hablamos, hay una voz. Allí está el mundo que te responde de vuelta. ~ Ava Dellaira,
520:There's no reason not to employ, seek out and take a chance on a woman filmmaker that you might not have been looking at her direction. She's not done it before because you've not given her the opportunity to do it before, and I'm just happy that folks like Jessica Jones' Melissa Rosenberg and folks like Ryan Murphy are also embracing this idea. ~ Ava DuVernay,
521:I was talking to Shonda Rhimes the other day and I said, "I. Do. Not. Know. How. You. Do. This." While we're writing episode 10, episode 6 is shooting, episode 3 is in the edit, and episode 2 is in its color session...You've got seven episodes in different parts! It's a wild, wild, wild ride, which I thoroughly enjoyed. It was badass and amazing. ~ Ava DuVernay,
522:The sex is just sex. I can't get close enough to you. The control is because I'm frightened to death that something will happen to you...that you'll be taken away from me. I've waited too long for you, Ava. I'll do anything to keep you safe. I've lived a life with little control or care. Believe me, I need you..please...please don't leave me. ~ Jodi Ellen Malpas,
523:A veces, cuando decimos las cosas, escuchamos silencio. O sólo eco. Como
gritando desde el interior. Y eso es realmente solitario. Pero eso sólo sucede
cuando no estábamos realmente escuchando. Significa que no estábamos
dispuestos a escuchar todavía. Porque cada vez que hablamos, hay una voz. Allí
está el mundo que te responde de vuelta. ~ Ava Dellaira,
524:[ Age Of Trump] was something that I really wanted to do, and I also really wanted it to feel evergreen, so we made a lot of attempts not to bog it down in the campaign fight, even though we were right in the middle of that. I wanted it to be something that could live on and be a conversation piece long after this inauguration, whoever it was going to be. ~ Ava DuVernay,
525:Gram prayed for almost everybody while she watched CNN, but she always said there was a special hot place in the afterlife for certain kinds of criminals. Ava decided that adventure course designers should be added to that list and have a special place there, too. Preferably one where they had to climb through flaming Hula-Hoops on a tightrope. Blindfolded. ~ Kate Messner,
526:I need to win her back. I would show her that my life was on track and that I’d changed. I wasn’t hell-bent on self-destruction, and I wasn’t running from anything. I was standing my ground and weathering the storm.
This time, I wouldn’t be careless with Ava. Everything could be different. I would find a way to make her fall in love with me all over again. ~ Emery Rose,
527:With Sky, I can make the scary stuff disappear. We walk through the neighborhood after dark, and our shadows stand on top of each other, stretching across the whole street. We kiss, and I feel that if my shadow could stay inside of his, then he could eclipse everything that I don’t want to remember. I can get lost in the things about him that are beautiful. ~ Ava Dellaira,
528:Seventeen years is too short to see on the cosmic timetable of our universe, of our planet, or even of our species... [She] doesn't know how many years she'll get, but right now, she's here, among the living. Conscious and breathing. She's alive on this day, in this world full of violence and unthinkable horror, cruelty and kindness, wonder and so much love. ~ Ava Dellaira,
529:Because I think that by beauty, you don’t just meaning something thats pretty. You mean something that makes us human. The urn, you say, is a ‘friend to man’. It will live beyond its generation, and the next ones, and your poem is like that, too. You died almost two hundred years ago, when you were only twenty-five. But the words that you left are still alive ~ Ava Dellaira,
530:Black people loving and losing is something we don’t see enough of. We’re always in these heightened situations like something big is happening, something funny or something violent. And you know what? Sometimes we die of breast cancer or a broken heart. Things happen that are just not being explored cinematically. It’s time we reinvigorated that type of film. ~ Ava DuVernay,
531:-On creating a false identity for Pheobe-
"A widow," Ava insisted.
"How did her husband die?" Greer asked.
"I hardly know," Ava said with a shrug as she rocked Jonathan in her arms. "How do men typically die? A fall from a horse or some such thing."
"I scarcely believe scores of men are falling to their deaths from their saddles," Greer said drily. ~ Julia London,
532:Rose shrugged. “How am I supposed to know. I’m just a kid.” Nathan’s brow furrowed as he examined Rose as she attempted to look innocent. “I think you’re done playing that card. You were wise beyond your age before you were able to talk to Ava. Now, you are going to just be trouble I know it.” “Just a kid,” Rose repeated, batting her eyes in a comical fashion. ~ Robyn Wideman,
533:I just remember not having access to films as a young person who loved films but living in Compton. In order to see the film, I had to get on the bus and travel quite a ways to get to an arthouse theater - none of which you're gonna find in black and brown communities - to see anything that was outside of what the studios fed me, and that's not the case anymore. ~ Ava DuVernay,
534:When parents talk about their pasts, the stories start to stick in your head. But the memories that you inherit look different from the now-world, and different from your own memories, too. Like they have a color all their own. I don't mean sepia-toned or something. My parents aren't even that old. I just mean that there is something particular about their glow. ~ Ava Dellaira,
535:When parents talk about their pasts, the stories start to stick in your head. But the memories that you inherit look different from the now-world, and different from your own memories, too. Like they have a color all their own. I don’t mean sepia-toned or something. My parents aren’t even that old. I just mean that there is something particular about their glow. ~ Ava Dellaira,
536:Our phone bills were astronomical, and when I found the letters Frank wrote me the other day, the total could fill a suitcase. Every single day during our relationship, no matter where in the world I was, I'd get a telegram from Frank saying he loved me and missed me. He was a man who was deseperate for companionship and love. Can you wonder that he always had mine! ~ Ava Gardner,
537:The thing is, baby, I’ve had a taste of you now.” Recalling how her mouth had felt beneath mine in the bar, I almost groaned. “There’s no going back. As far as I’m concerned, you already belong to me. Every single inch of you. And what’s mine stays mine.” Reluctantly releasing her, I stepped back. “Accept it, Ava. The sooner you do that, the simpler things will be. ~ Suzanne Wright,
538:John Lewis is such a remarkable human being. Literally, such a beautiful human being. I remember the first time I met him. We were in the middle of a scene and [Selma director] Ava DuVernay calls, "Cut," and then he literally just came in. He just came walking in.I just froze. I can't explain the feeling. Seeing somebody who was literally a living hero. He was a hero. ~ Stephan James,
539:As soon as I open the door I wish we’d had just a few more minutes, because Ava is standing in the doorway looking movie-star pretty, looking Clyde Jones pretty, and I am facing her in a shirt with a red tomato-sauce smear on the chest, my hair in a messy ponytail, realizing that in spite of all our planning I have no idea how to deliver the news we summoned her to hear. ~ Nina LaCour,
540:You fall asleep in the foothills, and the wolf comes down from the mountains. And you hope someone will wake you up. Or chase it off. Or shoot it dead. But when you realize that the wolf is inside you, that's when you know. You can't run from it. And no one. who loves you can kill the wolf, because it's part of you. They see you face on it. And they won't fire the shot. ~ Ava Dellaira,
541:I found it impossible with his mouth so close to me, his lips being so fantastic and my eyes dropped to them again.

They were fine.

I licked my lips.

“Ava.”

My eyes drifted back to his and I was in a Luke Lip Fog. “Yeah?”

“You lick your lips while looking at my mouth one more time, you’ll find that pretty pink tongue of yours in my mouth. ~ Kristen Ashley,
542:Yearning is a red-haired girl sitting on the hood of her silver sedan, reading about Marilyn Monroe. A cherry orchard at night, houselights in the distance. It's the painstaking neatness of a paint-by-number sunset, a yellowed letter held between graceful fingers, a cautious step into the sun-filled lobby of a famous hotel.
It's the way I feel every time I think about Ava. ~ Nina LaCour,
543:Everything lasts forever,” Ava said quietly as though she were making the statement to herself rather than to her father. “Older people always think that things like this can’t last. But that’s not the way it is anymore. Things can last forever and ever now because of the internet. Everything is saved somewhere. Everything is permanent. Nothing dies anymore.” “That’s...insightful, ~ Jason Mott,
544:lamppost sex sale naked girl silhouette phone number whats that say I speak Hindi Urdu and Bangla well that leaves me out shiksa Mount Rushmore Ava Gardner Sonja Henie Ann-Margret Yvonne de Carlo strike Ann-Margret Grace Kelly she is the Abraham Lincoln of the shiksas
So Sabbath passeth the time, pretending to think without punctuation, the way J. Joyce pretended people thought, ~ Philip Roth,
545:What do you want?”
He looks up now, his eyes locked on mine. “You, Ava. I want you. On your good days and your bad days - especially your bad days. I want you to let me in. I want you to come to me and look at me the way you’re looking at me now, and know that I’m all in. I just want you.” His voice cracks. “God, Ava. I want you so fucking bad, it’s killing me. ~ Jay McLean,
546:We have to get Bugles," I tell her [...]
"Oh, definitely Bugles," she says. "I'm going to get the sour cream and onion kind." She drops them into the basket she's holding.
"Good idea," I say, happy to be joking around, "And while we're at it, why don't we get some dip for them?"
"Better yet," Ava says. "Let's skip the Blugles and just eat dip." We both collapse into giggles. ~ Lauren Barnholdt,
547:I have found that sometimes, moments get stuck in your body. They are there, lodged under your skin like hard seed-stones of wonder or sadness or fear, everything else growing up around them. And if you turn a certain way, if you fall, one of them could get free. It might dissolve in your blood, or it might spring up a whole tree. Sometimes, once one of them gets out, they all start to go. ~ Ava Dellaira,
548:Dawson: “I was married to your mom for a long time. And I didn’t know how you would feel about me dating someone.” “It’s okay, Daddy,” Harlow says. “Mommy is in heaven. God is her boyfriend now.” “I think she’d date Jesus. He’s younger.” Ava says. “Yes, Jesus,” Harlow agrees. “Mama and Jesus. But Mama would make him shave his beard.” I laugh loudly envisioning Whitney ordering Jesus around. ~ Jillian Dodd,
549:There was something between me and the world right then. I saw it like a big sheet of glass, too thick to break through. I could make new friends, but they could never know me, not really, because they could never know my sister, the person I loved most in the world. And they could never know what I’d done. I would have to be okay standing on the other side of something too big to break through. ~ Ava Dellaira,
550:Even if she’d [Ossie] gotten away from him [her ghost fiancé] the prognostications were grim—alligators with unusual pigmentation can’t camouflage themselves in the dust-and-olive palette of the swamp. Their skin is spotlit for predators. That’s why you don’t see albino Seths [Ava’s pet name for alligators] in the wild. Once an alligator reaches a size of four feet its only real predator is man. ~ Karen Russell,
551:But you still worry I’ll eventually reject you, don’t you?” My expression must have answered that, because he pinned me with a serious gaze. “It’s never going to happen.”

“You say that now, but –”

“There is no ‘but’, baby. Shit, if either of us will think about leaving at some point, it will be you.”

“Why would I leave my cuddly bear?”

A muscle in his jaw ticked. “Ava. ~ Suzanne Wright,
552:I feel like it had an impact, in that it started the attention that has been paid to what was happening. It started to get us into this whole conversation about prison reform, the whole bipartisan dialogue that's been happening over the past five, six years about this, where you have a Van Jones and a Newt Gingrich, and you have the Rick Perrys and so forth getting up and talking about the need to reform. ~ Ava DuVernay,
553:There's never been a film with Dr. Martin Luther King, Jr. at the center released in theaters. Ever! One does not exist. You've only seen tele-films and stage plays about him. Yet, we have big screens biopics about all kinds of people. So, I think it's only right that there be a full-length feature about Dr. King. I don't think there could be enough of them, but there should be at least one. So, here it is! ~ Ava DuVernay,
554:The scar rippled from the top of her bikini line down to her thigh. Where normal girls had hair, Ava had a quilt of mangled skin that required tweezers to de-fur. For ten months she tried joking about it (“Turns out sharks really CAN smell menstrual blood a mile away!”). She tried fixing it with a myriad of steroid injections and silicon gels. She even tried ignoring it. Her last hope was to confront it. ~ Jake Vander Ark,
555:We didn`t kiss or anything else. We just lay together like that, breathing. I felt something between us shifting, like the hidden plates of the earth. You think you know someone, but that person always changes, and you keep changing, too. I understood it suddenly, how that’s what being alive means. Our own invisible plates shifting inside of our bodies, beginning to align into the people we are going to become. ~ Ava Dellaira,
556:The line at the end that says, 'Nobody, not even the rain, has such small hands' makes perfect sense to me. It means they can go anywhere inside of you, because like the rain, like water, they find places that nothing solid could pass through. It explains the way that Sky gets into me, into places that I never knew were there. How he touches a part of me no one has ever touched. We both have secret places in us. ~ Ava Dellaira,
557:All of a sudden we were out of the lot and on the highway next to the mountains, flying. I put my hand out the window, and then I put my head out. I felt my hair blow behind me and the air rush into me, and I forgot for a moment to worry about how I was supposed to be. Because I was perfect right then. Everything was. And Sky was a perfect driver. Not scary. Just steady. And fast. I wanted the music to last forever. ~ Ava Dellaira,
558:I couldn't tell you how I felt before talking to Ava, and I felt like I couldn't talk to Ava until she got back. But then last night, there you where, and you looked so beautiful, and I couldn't stop myself anymore. But I shouldn't have done it, I should have stopped it, I should have put you first. I was trying to do the right thing, but all I did was fuck everything up. With you, with Ava, with your friendship... ~ Lauren Barnholdt,
559:By the end of the documentary [ '13th'], you really understand what prison is, what the prison industrial complex is, where this whole Black Lives Matter movement comes from, the history of resistance, the history of how politicians have used criminality over the decades for a particular political gain. It's to give people an understanding of it so they can make their own decisions about how they want to be in the world. ~ Ava DuVernay,
560:Ever, can't you just relax and enjoy the view? When was the last time you were in Paris anyway?"

"Never. I've never been to Paris. And I hate to break it to you, Ava, but this—is not Paris. This is like some cranked up Disney version of Paris. Like, you've taken a pile of travel brochures and French postcards, and scenes from that adorable cartoon movie Ratatouille, mixed them all together and voila, created this. ~ Alyson Noel,
561:When I'm marketing a film, whether its mine or someone else's, I work with a great deal of strategy and elbow grease until the job is done. It's pretty simple really. I just dive in and start digging. Yes, I'm fortunate to know the in's and out's of a true studio-level marketing campaign. But really, anyone who is diligent and well-researched can pull it off too. Its easier for me, but it doesn't make it impossible for others. ~ Ava DuVernay,
562:Because the world seems like a tunnel of silence. I have found that sometimes, moments get stuck in your body. They are there, lodged under your skin like hard seed-stones of wonder or sadness or fear, everything else growing up around them. And if you turn a certain way, if you fall, one of them could get free. It might dissolve in your blood, or it might spring up a whole tree. Sometimes, once one of them gets out, they all start to go. ~ Ava Dellaira,
563:Jim Morrison:
Hay algo que dijiste una vez:”Una amigo es aquel que te da la libertad de ser tu mismo, y especialmente de sentir o no sentir. Lo que sea que estés sintiendo en el momento estará bien para ellos. Eso es a lo que el amor verdadero equivale: dejar que una persona sea lo que realmente es” Gracias por decirlo. Creo que he estado tratando por mucho tiempo de sentirme como se supone que debo, en lugar de cómo en realidad lo hago. ~ Ava Dellaira,
564:[...] He plays the guitar so well, you wouldn't believe it. But he doesn't have a band. And he doesn't try really hard to get one. He mostly plays alone in his room instead. That's what Kristen says.
I think he does this for the same reason Hannah doesn't turn in her work when the teachers say she is smart.
I think a lot of people want to be someone, but we are scared that if we try, we won't be as good as everyone imagines we could be. ~ Ava Dellaira,
565:But what I love is the end of your poem, when the urn talks to us. It says this: 'Beauty is truth, truth beauty,--- that is all / ye know on earth, and all ye need to know.' I keep trying to figure out exactly what you mean, but that sentence is like a circle. If beauty is truth, and if truth is beauty, they are defined by each other, so how do we know the meaning of either? I think that we make our own meanings, by putting ourselves into them. ~ Ava Dellaira,
566:RIHANNA IS TODAY'S MOST FASCINATING PERFORMER, A MYSTERIOUS AMALGAM OF AMIABLE WARMTH AND GLITTERING CHARISMA. WITH HER KEEN CREATIVE EYE FOR LINE AND COLOR, SHE HAS BECOME A FASHION ICON, LIKE AUDREY HEPBURN. YET SHE IS A TEMPESTUOUS WILD CHILD AND INTERNATIONAL ADVENTURESS, LIKE AVA GARDNER. MOST IMPORTANTLY, AS AN ARTIST IN THIS OVERMECHANIZED AGE, SHE BRAVELY DRAWS ON DEEP WELLS OF PURE EMOTION, ENDEARING HER TO MILLIONS OF FANS WORLDWIDE. ~ Camille Paglia,
567:I want to be a hero, Ava. Or really rich. I think it's easy to make yourself a hero when you can pay for it.

I know you fantasize about accepting your Oscar and thanking your parents after falling on the steps to the podium, but I fantasize about meeting a source in a parking garage and putting my entire family at risk.

I WANT TO BE GREAT, AVA! I WANT TO WRITE THINGS THAT CHANGE THE WIORLD AND WALK INTO ROOMS FULL OF PEOPLE WHO FEAR ME! ~ Gaby Dunn,
568:Mason’s phone call about the note couldn’t have come at a better time. She’d been struggling to drive straight after leaving Jayne. Her twin had managed to put Ava’s thoughts into a tailspin. Mason’s issue had yanked her out of it and given her something to focus on. There was truth in the statement that we hurt the ones we loved the most. A simple car ride had resulted in Jayne shredding Ava’s psyche, and she’d lashed back. Would she never learn? ~ Kendra Elliot,
569:Ela começava a florescer numa encruzilhada de forças contrárias. Tinha muito pouco da mãe. Do pai tinha o corpo esquálido, a timidez irremissível, a pele lívida, os olhos de um azul merencório, e o cobre puro da cabeleira radiosa. Seu modo de ser era tão misterioso que parecia uma criatura invisível. Assustada com tão estranha condição, a mãe lhe pendurava uma campainha no pulso para não perder o seu rumo na penumbra da casa. ~ Gabriel Garc a M rquez,
570:Calm down, man, the wedding isn’t off,” Luke announced.
“It is,” Ava retorted angrily, whirling on her man.
“It isn’t,” Luke replied calmly, staring down his nose at his woman.
“Are you going to dance with me?” she asked.
“Vertically?” he asked back, and I pressed my lips together in order not to laugh.
“Yes!” she snapped.
“Yeah, baby,” he said. “I’ll dance with you vertically, in the bathroom on the plane on the way to Bermuda. ~ Kristen Ashley,
571:I soon found I could not talk about that in a vacuum without understanding the historical, cultural, political context, and giving it some legacy and some roots, and so then it just started to have tentacles that just spread out in all these places, and already a vicious project became pretty overwhelming in scope, and so it was a lot of diligent, day-to-day fighting with the footage, trying to get it down to a place where it was manageable and emotional. ~ Ava DuVernay,
572:As a Black woman filmmaker I feel that’s my job: visibility. And my preference within that job is Black subjectivity. Meaning I’m interested in the lives of Black folk as the subject. Not the predicate, not the tangent.[These stories] deserve to be told. Not as sociology, not as spectacle, not as a singular event that happens every so often, but regularly and purposefully as truth and as art on an ongoing basis, as do the stories of all the women you love. ~ Ava DuVernay,
573:When you have to face up to the fact that marriage to the man you love is really over, that's very tough, sheer agony. In that kind of harrowing situation, I always go away and cut myself off from the world. Also, I sober up immediately when there is genuine bad news in my life; I never face it with alcohol in my brain. I just rented a house in Palm Springs and sat there and just suffered for a couple of weeks. I suffered there until I was strong enough to face it. ~ Ava Gardner,
574:Do you feel that?’ He flattens my palms on his chest and holds them there firmly. ‘It was made to love you, Ava. For too long it was useless, redundant, not required. Now it’s gone into overdrive. It swells with happiness when I look at you. It splinters with pain when we fight. And it beats wildly when I make love to you. Maybe I go overboard with my love, but that’s never going to change. I’ll love you this fiercely until the day I die, baby. Children or not. ~ Jodi Ellen Malpas,
575:Her name was Ava. That much they all knew and not much more. In their language, it meant “voice.” Strange that this slender sylph of a queen exhibited anything but. When she was in need of something, she sent her most trusted servants. Hushed conversations transpired in shadowed hallways. And all was handled in an equally discreet manner. Perhaps a somewhat taciturn queen would suit the young caliph. After all, Khalid Ibn al-Rashid had always been a boy of few words. ~ Ren e Ahdieh,
576:People have been sleeping and/or marrying their way to the top since the first cavewoman said: ‘Ugh, that one’s the strongest and has the biggest club. I’ll shake my mastodon-skin-covered ass at him.’”
“Ugh?”
“Or whatever cave people said. And it’s not just women who do it. Cave guy goes: ‘Ugh, that one catches the most fish, I’ll be dragging her off to my cave now.’ Ava sees Tommy and—”
“Says ugh.”
“Or today’s equivalent thereof.”

-Eve & Roarke. . ~ J D Robb,
577:In addition to that, we have a woman post-production supervisor, a woman colorist, a woman first AD, a woman production supervisor... I think it's really sad when I hear so many shows are content to stay in a mono-cultural realm, not realizing how they are subtracting from their own greatness by not inviting women and people of color into the space - that seasoning that makes the recipe even more great. It was absolutely imperative for me. It's how I run all my crews. ~ Ava DuVernay,
578:I want to be cleansed--I want to burn away all of the bad memories and everything bad inside of me. And maybe that's what being in love does. So that a life, a person, a moment you need to keep, stays with you into infinity. May smiling back at me. The two of us as little girls at Fallfest, with parents who danced. Your song playing into eternity. The night leaves on the cottonwood trees catching the white lights. And every little star that burns hotter than we could know. ~ Ava Dellaira,
579:Brooke Wilkins?" I ask [...]
"She's this really annoying girl from Cali who, like, constantly talks about all the girls she's hooked up with. It's just so freshman year, you know?"
"What is?"
"Bragging about how you've hooked up with girls."
"We never did that."
"No, but everyone else did. Remember Sonya Fullmer?"
"Oh, right," I say. "She was always kissing girls to get guys interested in her."
"I remember her," Noah says, grinning.
"Figures," Ava says. ~ Lauren Barnholdt,
580:It was as if an invisble band started playing the sound track to a new life. I heard you. I wondered if this was how May felt when she was in high school. It must have been because it was her music. All the songs we'd listened to together, playing at once. The world she'd disappeared into was here. I looked up from my blush, away from Sky, whose eyes were still on me, and turned to Natalie and Hannah. I laughed out loud, full of the secret someone I could become. Hello, hello, hello. ~ Ava Dellaira,
581:It was as if an invisible band started playing the sound track to a new life. I heard you. I wondered if this was how May felt when she was in high school. It must have been because it was her music. All the songs we'd listened to together, playing at once. The world she'd disappeared into was here. I looked up from my blush, away from Sky, whose eyes were still on me, and turned to Natalie and Hannah. I laughed out loud, full of the secret someone I could become. Hello, hello, hello. ~ Ava Dellaira,
582:As her thumb slowly rubbed back and forth, my heart cracked open and I did something I hadn’t done since my mother died—I cried. A lone tear glided down my right cheek as I blinked quickly, trying to get my eyes to dry up before anyone could witness it. Oblivious to my emotional meltdown, Ava sighed wistfully. “I yuv you sixty-seven pounds.” The first tear that fell was quickly followed by another, and I discreetly wiped them away and cleared my throat. “I love you, too, Bug.” Gazing ~ Jamie Schlosser,
583:I opened my eyes and then slammed them shut because I couldn’t believe what I was seeing. The fire was all around us. We were in the fire. We should be dead. We would have been dead. My heart began to beat out of control before I felt his fingers on my face. Just be right here with me. Don’t think about that. This is going to let me save you. I gasped. I don’t want to have hope if it won’t work— Ava, he chuckled, look at us. We’re standing in fire. I’m getting you out of here. I can feel it. My ability. But ~ Shelly Crane,
584:She would tell you that you need to let go..."
"Before you can reach," Ava whispered.
"She would tell you to treasure the people you love right now," Grandma Marion went on, "instead of worrying about when they'll be gone. She would tell you that in spite of her work as a reference librarian, she discovered that life isn't about knowing all the answers. The best we can do is to make peace with our questions, learn who we are, know our strengths, and do the best we can with the gifts we've been given while we're here. ~ Kate Messner,
585:Did you pay for the repairs on my Range Rover?” I asked him.
“Yeah.”
“Why?”
“Why not?” he answered.
I felt my hold on my temper slip.
“Luke, it’s my car.”
“Ava, you’re my woman.”
I ignored the melty feeling that gave me too.
“So?”
“So you’re my woman, I take care of you.”
“Luke – “
“This isn’t up for discussion.”
“It sure as hell is!”
“I’m thinkin’, as payback for the hickey, I want you in that pink teddy thing tonight.”
Was he for real?
“Luke!”
“Later.”
Disconnect.
Argh! ~ Kristen Ashley,
586:This morning Ava snuck into my office with an announcement: “I only have a few minutes here, because I have to go to work.” “Oh, all right,” I replied. Ava’s “office” is the closet in our basement. I often see her tucked away in there with her pink toy laptop typing away for several minutes at a time. Curious, I thought I’d probe a bit. “Ava, what do you do when you work?” She thought about it for a few seconds, eyes turned upward. “Well, I . . . I do things, and . . .” She paused again. “Well . . . I don’t know. They haven’t told me yet. ~ Todd Henry,
587:The surviving human beings there could do nothing but wait for the end to come. They chose different ways to live out their final days. That was the plot.** It was a dark movie offering no hope of salvation. (Though, watching it, Aomame reconfirmed her belief that everyone, deep in their hearts, is waiting for the end of the world to come.)
**
On the Beach, the 1959 movie, director: Stanley Kramer, writer: John Paxton, starring: Gregory Peck, Ava Gardner, Fred Astaire & Anthony Perkins. On the Beach, the 1957 novel, writer: Nevil Shute. ~ Haruki Murakami,
588:Oh, very nice to see I was afforded a few scraps,” she said, smiling and plucking a chicken leg out of Heck’s hand before he could take his first bite. “Don’t get between me and my chow, old lady,” Heck said. “We’ll tussle.” “You’ll lose,” Agnes said, taking a bite. “Food’s always better after a battle. Sex, too.” Jimmie’s horrified face came up out of his plate. Max, Ava, and Lovina laughed, and Heck hugged Agnes and leaned in close to take a bite of her chicken leg. “Aw, a lassie after my own heart,” Heck said. “Care for a quick snog, you fiery vixen? ~ R S Belcher,
589:We say no more on the matter and she asks me to help her find a word, an adjective to qualify something that falls on mankind, although not necessarily something of a meteorological nature, like rain, but a word associated with the apocalypse of the human soul and heart, but not in any direct way, more indirectly, like rain in the soul and nature oozing tears, she explains to me. Something like the smell of a birch tree in the rain, just one word. The obstetrician claims that no word could encompass that much, no single word could ever be that big. ~ Au ur Ava lafsd ttir,
590:Maeghan is local, Berengar is Liege."
"Shotgun on Liege," I said quickly.
The reapers all stared at me like I'd grown a third eye. "What?" I asked, not the least bit embarrassed. "Their waffles are world famous. I'm going to Liege if only for their awesome waffles."
"I like waffles," Cadan said.
I beamed at him. "All right. You'll be on Team Waffles with Will and me."
Will just shrugged. He accepted me for who I was and he didn't seem to mind being on Team Waffles.
Marcus gave Ava a pathetic look. "Why can't our team have a cool name? ~ Courtney Allison Moulton,
591:Chère Amy Winehouse,

[...] Quand ton premier album est sorti, tu avais encore l'air innocente, tu étais une jolie fille qui, dans les interviews, disait se trouver laide. Mais, à ton deuxième disque, on aurait dit que tu t'étais inventée un nouveau personnage. Tu montais sur scène dans ta petite robe, en sirotant un verre, avec ta grosse choucroute sur la tête et tes yeux maquillés à la Cléopâtre, et tu chantais d'une voix qui tombait comme un torrent de ton corps frêle. Tu portais tes vêtements comme une armure, mais, dans tes chansons, tu te livrais totalement. ~ Ava Dellaira,
592:I dealt with men who had tempers, and who could get violent-Lord knows how I had to defend myself against Howard Hughes and Frank Sinatra, and from Artie Shaw's verbal abuse. But George [C. Scott] was a different category of animal when he got drunk. He'd break into my hotel room, which he did in Italy, London and at the Beverly Hills Hotel, attack me to where I was frightened for my life, and scream, 'Why won't you marry me?' Well, I would never marry a man who couldn't control his liquor. Me, I'm a happy drunk. I laugh, I dance. I certainly don't break bottles and threaten to kill. ~ Ava Gardner,
593:Caro's right. She should be scared. Everything's out of her hands now. All the things coming Ava's way they won't be able to control, things she won't always ask for because she's a girl. She doesn't even know how hard it's going to be yet, but she will, because all girls find out. And I know it's going to be hard for Ava in ways I've never had to or will ever have to experience and I want to apologize to her now, before she finds out, like I wish someone had to me. Because maybe it would be better if we all got apologized to first. Maybe it would hurt less, expecting to be hurt. ~ Courtney Summers,
594:What I told you about saving people isn't true. You might think it is, because you might want someone else to save you, or you might want to save someone so badly. But no one else can save you, not really. Not from yourself. [...] You fall asleep in the foothills, and the wolf comes down from the mountains. And you hope someone will wake you up. Or chase it off. Or shoot it dead. But when you realize that the wolf is inside you, that's when you know. You can't run from it. And no one who loves you can kill the wolf, because it's part of you. They see your face on it. And they won't fire the shot. ~ Ava Dellaira,
595:Newt thought that it was Charlie who was beating his wife to death, instead of the other way around, . . .. So he reached into his overalls pocket, fished out his pocketknife and flicked out a blade long enough to cut watermelon.
Ava took one look at that knife and flung her body across her husband, to shield him. Then she looked up at Newt, and when she spoke there were spiders and broken glass in her voice.
"Don't you touch him," she hissed.
. . .
Everybody has a moment like it. If they never did, they never did love nobody truly. People who have lived a long, long time say it, so it must be so. ~ Rick Bragg,
596:[Ava] had always thought the main relationship in the family was the one between Nancy and her daughters. To have a family, you needed a father, of course, and Jimmy had played that role perfectly well, if you were okay with an old-fashioned interpretation of the job. But the Nickerson family was all about the women and their noisy, bickering, gossiping, interfering relationships with one another.

And now it seemed that maybe she ahd been looking at it all wrong. Maybe she and Lauren were just the icing, and the basic, underlying cake of the family was the couple in front of her who had a shared history she knew very little about. ~ Claire LaZebnik,
597:Three days after that, the funeral was held, and while riding from the church to the cemetery Ava looked out the widow and noticed that everyone she passed was crying.

"Old people, college students, even the colored men at the gas station-- the soul brothers, or whatever we're supposed to call them now."

It was such an outdated term, I just had to use it myself.

"How did the soul brothers know your father?"

"That's just it," she said. "No one told us until after the burial that Kennedy had been shot. It happened when we were in the church, so that's what everyone was so upset about. The president, not my father. ~ David Sedaris,
598:He won that election in the byways,” Bill Deason says. Ava Cox says: “That’s what made Lyndon Johnson be elected the first time.… He told them: ‘I know what you people are up against. Because I’m one of you people.’ And it wasn’t the people of the cities who elected him, but it was the people from the forks of the creeks.” That was indeed the reason he won—and the reason no politician had thought he could win. The polls had not shown his strength at the forks of the creeks, for no poll bothered with the people at the forks of the creeks, as no candidate visited them. But Lyndon Johnson had visited these people. And they had sent him to Congress. N ~ Robert A Caro,
599:There are two most important things in the world—being in danger, and being saved.”
I thought for a moment of May. I asked him, “Do you think we go into danger on purpose, so we can get saved?”
“Yes, sometimes. But sometimes the wolf comes down out of the mountains, and you didn’t ask for it. You were just trying to take a nap in the foothills.”
Then I asked him, “But if those are the two most important things, what about being in love?”
“Why do you think that’s the most profound thing for a person? It’s both at once. When we are in love, we are both completely in danger and completely saved.”
When he said that, it made sudden sense. “Thank you,” I said. ~ Ava Dellaira,
600:Drunk," she said.

"Shrew," he replied.

"Kids!" Michael held up his hands in a T shape. "Time out."

Ava shot Kaleb a dirty look and left the kitchen. Michael followed.

He didn't look back.

"Why don't you tell her how you really feel?" I asked Kaleb when they were gone.

"I have from the beginning." Kaleb put his arms on the table and propped his chin on his fist, gazing at me. "Kind of like I'm about to tell you that I might be in love with you."

"Really?" I laughed. "Because of all of our deep conversations and the quality time we've spent together? Or was it just love at first sight?"

"Something like that," he said, teasing. ~ Myra McEntire,
601:I've been thinking lately about immortality. What it means to be remembered, what I want to be remembered for, certain questions concerning memory and fame. I love watching old movies. I watch the faces of long-dead actors on the screen, and I think about how they'll never truly die. I know that's a cliché but it happens to be true. Not just the famous ones who everyone knows, the Clark Gables, the Ava Gardners, but the bit players, the maid carrying the tray, the butler, the cowboys in the bar, the third girl from the left in the nightclub. They're all immortal to me. First we only want to be seen, but once we're seen, that's not enough anymore. After that, we want to be remembered. ~ Emily St John Mandel,
602:I've been thinking lately about immortality. What it means to be remembered, what I want to be remembered for, certain questions concerning memory and fame. I love watching old movies. I watch the faces of long-dead actors on the screen, and I think about how they'll never truly die. I know that's a cliché but it happens to be true. Not just the famous ones who everyone knows, the Clark Gables, the Ava Gardners, but the bit players, the maid carrying the tray, the butler, the cowboys in the bar, the third girl from the left in the nightclub. They're all immortal to me. First we only want to be seen, but once we're seen, that's not enough anymore. After that, we want to be remembered. (187) ~ Emily St John Mandel,
603:Until recently, it was believed that when a baby was born its mind was a clean slate on which its teachers could write its choices and prefe r enc e s . The biologi c a l evidenc e now ava i l abl e , however, shows a somewhat different picture of why we think the way we do. It shows convincingly that it is our hormones and brain wiring that are largely r e s p o n s i b l e f o r o u r a t t i t u d e s , p r e f e r e n c e s a n d behaviour. This means that if boys and girls grew up on a deserted island with no organised society or parents to guide them, girls would still cuddle, touch, make friends and play with dolls, while boys would compete mentally and physically with each other and form groups with a clear hierarchy ~ Anonymous,
604:Okay, let me get this straight.” Annette stood in the doorway staring at us. “First, you al meet Roxie, now that’s after Indy got kidnapped a couple times, shot at and car bombs were exploding. And after Jet got shot at, kidnapped a couple of times and almost raped. Then came Roxie and I was around when Roxie was assaulted at a haunted house and held hostage at a society party after, of course, she got kidnapped. I leave and new girl Jules starts a vigilante war against drug dealers and ends up in ICU
with two bul et holes in her. Then new, new girl Ava survives a drive-by, gets kidnapped repeatedly and ends up on a wild ride, exiting a wrecked car right before it explodes.

Now all of you are getting shot at… at the same time? ~ Kristen Ashley,
605:But I knew no one. I was alone. No one cared. You might as well have left me to die.”
“You didn’t, did you?”
“Die? No, I didn’t. No thanks to you. Now I know I can only depend on myself.”
“Exactly.” Natasha shrugged. “You’re welcome.”
Ava didn’t respond.
Natasha sat down next to her. “Such Russian problems.” She settled her back against the wall. “I know you’re angry. Be as angry as you want. But no matter how you feel, we need to get out of here. Fair enough?”
“Why should I do anything you say?”
“Because you can trust me.”
“Are you crazy? You’re the one person I can’t trust. You taught me not to trust you.”
“No. I taught you not to trust anyone,” Natasha said. “And that’s something everyone has to learn. Especially every girl.” She sounded as stubborn as Ava felt. ~ Margaret Stohl,
606:They acted because they loved acting, but also, let’s be honest here, to be noticed. All they wanted was to be seen. I’ve been thinking lately about immortality. What it means to be remembered, what I want to be remembered for, certain questions concerning memory and fame. I love watching old movies. I watch the faces of long-dead actors on the screen, and I think about how they’ll never truly die. I know that’s a cliché but it happens to be true. Not just the famous ones who everyone knows, the Clark Gables, the Ava Gardners, but the bit players, the maid carrying the tray, the butler, the cowboys in the bar, the third girl from the left in the nightclub. They’re all immortal to me. First we only want to be seen, but once we’re seen, that’s not enough anymore. After that, we want to be remembered. ~ Emily St John Mandel,
607:He soaked my scarf and wrapped it around my head and hair before cupping my face. He looked so distraught, but determined. “I love you, Ava. I’m getting you outta here.” I nodded again. “Okay. I love you more.” He smiled. “We’ll get to fight about that for the rest of our lives.” “Deal,” I whispered and reached up on my tiptoes to kiss him, my hands on his arms to steady me, but I didn’t need that. He was holding me steady with his hands, never letting me go. “Let’s go, sweetheart.” He took my hand, tugged me behind him, and even though I was scared, I knew that we either lived through this or we died together trying to get out. And there was a strange peace in that. Either way, we were together, and for some reason, I didn’t feel like we’d gone through everything to get to this point just to not get our happily ever after. ~ Shelly Crane,
608:You guys know I love you, right?" I glance between them, knowing they'll freak, but it has to be said.
They look at each other, exchanging a look of alarm, both of them wondering what could've possibly happened to the girl they once pegged as the Ice Queen.
"Um, okay..." Haven says, shaking her head.
But I just smile and grasp them both to me, squeezing them tightly as I whisper to Miles, "Whatever you do don't stop acting or singing, it's going to bring you great happiness."
And before he can respond, I've moved on to Haven, knowing I have to get this over with and quick, so I can get Damen to Ava's, but determined to find a way to urge her to love herself more, and that Josh is worth hanging on to for however long it lasts. "You have so much value," I tell her. "So much to give--I just wish you could see how bright your star truly does shine."
"Um, gag!" she says, laughing as she untangles herself from my grip. "Are you okay? ~ Alyson Noel,
609:Ava, wait!”

Her bare foot slid across a moss-covered rock and sent her flying off her feet backward. It seemed like slow motion as I watched her turn in the air to protect her body. She landed on her side violently over jagged rocks.

She let out a deep moan. I ran to her and knelt. Her eyes were pressed shut as she began to cry. Her cry reminded me of Lizzy’s mother, unprocessed and real.

“Are you hurt?”

“Yes,” she managed to force out with a heavy breath.

“Where?” I said frantically. I scanned her body as she lay curled in the fetal position.

“Inside.”

“For Christ’s sake, where, Ava? Please let me help you. I’m a doctor.”

Her bloodshot eyes opened as her hand moved slowly to her chest. She firmly pressed the space over her heart. “In here. I’m bleeding. I must be,” she said, falling into a fit of full, powerful sobs.

Complete understanding struck me. I took her into my arms, cradled her like a baby, and let her sob into my chest. ~ Renee Carlino,
610:Rothesay Bay
FU' yellow lie the corn rigs
Far doun the braid hillside;
It is the brawest harst field
Alang the shores o'Clyde,-And I'm a puir harst-lassie
That stan's the lee-lang day
Shearing the corn-rigs of Ardbeg
Aboon sweet Rothesay Bay.
O I had ance a true-love,-Now, I hae nane ava;
And I had ance three brithers,
But I hae tint them a';
My father and my mither
Sleep i' the mools this day.
I sit my lane amang the rigs
Aboon sweet Rothesay Bay.
It's a bonnie bay at morning,
And bonnier at the noon,
But it's bonniest when the sun draps
And red comes up the moon:
When the mist creeps o'er the Cambrays,
And Arran peaks are gray,
And the great black hills, like sleepin' kings,
Sit grand roun' Rothesay Bay,
Then a bit sigh stirs my bosom,
And a wee tear blin's my e'e,-And I think o'that far Countrie
What I wad like to be!
But I rise content i' the morning
To wark while wark I may
I' the yellow harst field of Ardbeg
Aboon sweet Rothesay Bay.
~ Dinah Maria Mulock Craik,
611:...I have read but little of Madame Glyn. I did not know that things like "It" were going on. I have misspent my days. When I think of all those hours I flung away in reading William James and Santayana, when I might have been reading of life, throbbing, beating, perfumed life, I practically break down. Where, I ask you, have I been, that no true word of Madame Glyn's literary feats has come to me?

But even those far, far better informed than I must work a bit over the opening sentence of Madame Glyn's foreword to her novel" "This is not," the says, drawing her emeralds warmly about her, "the story of the moving picture entitled It, but a full character study of the story It, which the people in the picture read and discuss." I could go mad, in a nice way, straining to figure that out.

...Well it turns out that Ava and John meet, and he begins promptly to "vibrate with passion." ...
...It goes on for nearly three hundred pages, with both of them vibrating away like steam launches."

-Review of the book, It, by Elinor Glyn. Review title: Madame Glyn Lectures on "It," with Illustrations; November 26, 1927. ~ Dorothy Parker,
612:It is for this reason that the anxiety about the boundaries between people and machines has taken on new urgency today, when we constantly rely on and interact with machines—indeed, interact with each other by means of machines and their programs: computers, smartphones, social media platforms, social and dating apps. This urgency has been reflected in a number of recent films about troubled relationships between people and their human-seeming devices. The most provocative of these is Her , Spike Jonze’s gentle 2013 comedy about a man who falls in love with the seductive voice of an operating system, and, more recently, Alex Garland’s Ex Machina , about a young man who is seduced by a devious, soft-spoken female robot called Ava whom he has been invited to interview as part of the “Turing Test”: a protocol designed to determine the extent to which a robot is capable of simulating a human. Although the robot in Garland’s sleek and subtle film is a direct descendant of Hesiod’s Pandora—beautiful, intelligent, wily, ultimately dangerous—the movie, as the Eve-like name Ava suggests, shares with its distinguished literary predecessors some serious biblical concerns. ~ Anonymous,
613:«I’ve never been to a funeral until today. I see dazzling arrangements of red, yellow, and purple flowers with long, green stems. I see a stained-glass window with a white dove, a yellow sun, a blue sky. I see a gold cross, standing tall, shiny, brilliant. And I see black. Black dresses. Black pants. Black shoes. Black bibles. Black is my favorite color. Jackson asked me about it one time.
“Ava, why don’t you like pink? Or yellow? Or blue?” ”I love black,” I said. ”It suits me.” ”I suit you,” he said. I’m not so sure I love black anymore.
And then, beyond the flowers, beneath the stained-glass window, beside the cross, I see the white casket. I see red, burning love disappear forever. As we pull away, my eyes stay glued to the casket. It’s proof that sometimes life does not go on. I look around. If tears could bring him back, there’d be enough to bring him back a hundred times. That’s not what I’m thinking. I’m thinking, I hate good-byes.
It’s like I was a garden salad with a light vinaigrette, and Jackson was a platter of seafood Cajun pasta. Alone, we were good. Together, we were fantastic.
Memories might keep him alive. But they might kill me.» ~ Lisa Schroeder,
614:Ballade Of The Royal Game Of Golf
There are laddies will drive ye a ba'
To the burn frae the farthermost tee,
But ye mauna think driving is a',
Ye may heel her, and send her ajee,
Ye may land in the sand or the sea;
And ye're dune, sir, ye're no worth a preen,
Tak' the word that an auld man'll gie,
Tak' aye tent to be up on the green!
The auld folk are crouse, and they craw
That their putting is pawky and slee;
In a bunker they're nae gude ava',
But to girn, and to gar the sand flee.
And a lassie can putt--ony she, Be she Maggy, or Bessie, or Jean,
But a cleek-shot's the billy for me,
Tak' aye tent to be up on the green!
I hae play'd in the frost and the thaw,
I hae play'd since the year thirty-three,
I hae play'd in the rain and the snaw,
And I trust I may play till I dee;
And I tell ye the truth and nae lee,
For I speak o' the thing I hae seen Tom Morris, I ken, will agree Tak' aye tent to be up on the green!
ENVOY.
Prince, faith you're improving a wee,
And, Lord, man, they tell me you're keen;
Tak' the best o' advice that can be,
Tak' aye tent to be up on the green!
~ Andrew Lang,
615:The year was 1952.” I clear my throat and look down at my paper. “It was summer, and Frank Sinatra was on the radio. Lana Turner and Ava Gardner were the starlets of the day. Stormy was eighteen. She was in the marching band, she was voted Best Legs, and she always had a date on Saturday night. On this particular night, she was on a date with a boy named Walt. On a dare, she went skinny-dipping in the town lake. Stormy never could turn down a dare.”
Mr. Perelli laughs and says, “That’s right, she never could.” Other people murmur in agreement, “She never could.”
“A farmer called the police, and when they shined their lights on the lake, Stormy told them to turn around before she would come out. She got a ride home in a police car that night.”
“Not the first time or the last,” someone calls out, and everyone laughs, and I can feel my shoulders start to relax.
“Stormy lived more life in one night than most people do their whole lives. She was a force of nature. She taught me that love--” My eyes well up and I start over. “Stormy taught me that love is about making brave choices every day. That’s what Stormy did. She always picked love; she always picked adventure. To her they were one and the same. And now she’s off on a new adventure, and we wish her well. ~ Jenny Han,
616:One cool morning—a rainstorm had swept through the night before; now the City of Angels sparkled like Eden itself—he was walking between soundstages in Culver City, carrying a cardboard cup of coffee, nodding to this glorious creature (dressed as a harem girl), then that glorious creature (a cowgirl), then that glorious creature (a secretary?)—they all smiled at him—when he ran into, of all people, an old pal of his from the Major Bowes days, a red-haired pianist who’d bounced around the Midwest in the 1930s, Lyle Henderson (Crosby would soon nickname him Skitch). Henderson was strolling with a creature much more glorious, if possible, than the three Sinatra had just encountered. She was tall, dark haired, with sleepy green eyes, killer cheekbones, and absurdly lush lips, lips he couldn’t stop staring at. Frankie! Henderson said, as they shook hands. His old chum was doing all right these days. Sinatra smiled, not at Henderson. The glorious creature smiled back bashfully, but with a teasing hint of directness in her dark eyes. The pianist—he was doing rehearsal duty at the studio—then got to say the six words that someone had to say, sometime, but that he and he alone got to say for the first time in history on this sparkling morning: Frank Sinatra, this is Ava Gardner. ~ James Kaplan,
617:Bow was originally billed as the “Brooklyn Bonfire,” then as the “Hottest Jazz Baby in Films,” but in 1927 she became, and would forevermore remain, the “It Girl.” “It” was first a two-part article and then a novel by a flame-haired English novelist named Elinor Glyn, who was known for writing juicy romances in which the main characters did a lot of undulating (“she undulated round and all over him, twined about him like a serpent”) and for being the mistress for some years of Lord Curzon, former viceroy of India. “It,” as Glyn explained, “is that quality possessed by some few persons which draws all others with its magnetic life force. With it you win all men if you are a woman—and all women if you are a man.” Asked by a reporter to name some notable possessors of “It,” Glyn cited Rudolph Valentino, John Gilbert, and Rex the Wonder Horse. Later she extended the list to include the doorman at the Ambassador Hotel in Los Angeles. It the novel was a story in which the two principal characters—Ava and Larry, both dripping with “It”—look at each other with “burning eyes” and “a fierce gleam” before getting together to “vibrate with passion.” As Dorothy Parker summed up the book in The New Yorker, “It goes on for nearly three hundred pages, with both of them vibrating away like steam-launches. ~ Bill Bryson,
618:Be quiet,” she said. “Don’t make a sound. Look.” She pointed toward a metal cage, one you might use as a dog crate. It was in shadow under the eaves of the cabin, but there was no mistaking what was inside. Even in the darkness I could see the white above the raccoon’s eyes and on his nose.

“Did you catch that?”

“Yes, it was easy.” She smiled so gleefully.

“I’m not sure raccoons make for very good pets.”

“He’s not a pet, silly.”

She stood on her tippy-toes and peeked into Caleb’s cabin. “Okay, it’s almost time.” We could hear the shower in the bathroom go on. “Here.” She handed me a pair of leather work gloves. “I need your help carrying the cage inside. We’re going to leave Caleb a little present.”

Finally, I understood. I found it hard to keep a straight face. “You’re a sneaky little girl, aren’t you?”

“I’ve never done anything like this but I take it Caleb wasn’t very nice to you, and well, you know, he wasn’t very nice to me either. I figured it was time to teach him a lesson.”

“Are you avenging my pride, sweetheart?” I winked and she smiled back.

“That’s what us country girls do.”

“God, I’ve been missing out on so much.”

We picked up the cage while the raccoon scratched and hissed at us.

“Oh shit,” I yelped.

“Don’t touch him, he’s a mean little bastard.”

“But he looks so cute.”

“He’s probably rabid. I hope he bites Caleb.”

“Ava, you’ve got a real mean streak,” I teased. ~ Renee Carlino,
619:What are you eating?” “I don’t know,” she admitted. “She gave it to me.” She pointed at the tall woman who had been standing at the sink and watching their conversation with a worried look on her face. Lock turned to her. “Mumzell? Chara vena Kat Kala ala noosh?” She nodded her head rapidly. “Ja, ja! Shiba ava Kala ala noosh.” Then she hugged Lock and stood on tiptoes to kiss his forehead. “What? What is she saying?” Kat demanded. Deep frowned. “She’s saying you asked for it. She thinks you wanted it because…” He broke off, shaking his head. “Because what? What does it do?” Kat asked, worried. Had she poisoned herself with the strange fruit? Or had she somehow eaten something she wasn’t supposed to eat for religious reasons? Damn it, she didn’t know anything about this stupid planet. She had to get herself some translation bacteria! Lock finally finished speaking to the older woman. He turned back to Kat and spoke in a low voice. “What you ate are Kala fruit—what we call bonding fruit. They have uh…a special significance to our people.” Deep snorted. “That’s an understatement.” “Deep, please.” Lock gave him a warning look. “Will you just let me explain?” “They’re not poisonous or anything, right?” Kat asked. “I mean, I’m sure the nice lady wouldn’t have let me eat them if they were but—” “That ‘nice lady’ is our mother,” Deep said harshly. “And she now believes that you intend to mate with Lock and myself. Immediately. Because why else would anyone eat an entire bowl of bonding fruit in one sitting?” “What?” Kat felt a sudden rush of panic. “No, no,” she said to the woman, shaking her head rapidly. “It’s not like that with us. Really, it’s not. ~ Evangeline Anderson,
620:I looked up at Lee when we stopped in front of Hector and informed him helpfully, “You might want to take your arm away. Blanca tells me Hector doesn’t like men touching me.”
“Blanca told you that?” Lee asked, his smile (and arm) still firmly in place.
“Yes. She’s known Hector, like, his whole life so I think she’s in the position to know.”
Lee nodded, his smile somehow bigger like he was trying not to laugh then his eyes moved to Hector and he said, “I tried to stop it.”
Hector looked at Lee then looked at me then he muttered, “Oh fuck.”
“It was Ally’s idea,” Lee told Hector.
“What was Ally’s idea?” Hector asked Lee.
“It was not Ally’s idea!” I cried.
“It wasn’t!” super-power-eared Ally yelled from the open back window of Lee’s Explorer. “It was Sadie’s idea. I just was offering moral support.”
“Shut up, Ally!” Indy shouted out the open passenger side window.
“I will not shut up! I’m not taking the fall for this one!” Ally shouted back.
I turned to the car, dislodging Lee’s arm and lifted both my hands and pressed down. “No one’s going to take a fall. Everyone calm down. It’s all okay. It’s rock ‘n’ roll!” I screamed.
“Righteous!” Ally screamed back.
“Rock on, sister!” Indy screamed too.
“It’s rock ‘n’ roll?” Lee asked, sounding as amused as he looked.
“You all wanna quit screamin’ at three o’clock in the mornin’ in my fuckin’ neighborhood?” Hector suggested.
Mm, well maybe we were being an eensy bit loud.
“Time for beddie by,” I announced (sounding like Ralphie), got up on tiptoe, kissed Lee’s cheek (like Ralphie and Buddy would do to me), turned and gave Indy and Ally a double devil’s horns (like Ava taught me) and shouted, “Rock on!”
They shouted back in unison, “Rock on!”
“Christ,” Hector muttered. ~ Kristen Ashley,

IN CHAPTERS [300/752]



  240 Integral Yoga
  133 Poetry
   49 Occultism
   39 Christianity
   37 Fiction
   34 Philosophy
   31 Yoga
   29 Islam
   22 Psychology
   12 Mythology
   9 Hinduism
   8 Philsophy
   8 Mysticism
   7 Integral Theory
   6 Cybernetics
   6 Buddhism
   5 Baha i Faith
   4 Sufism
   4 Science
   3 Education
   2 Theosophy
   1 Thelema
   1 Alchemy


  128 Sri Aurobindo
   90 The Mother
   83 Nolini Kanta Gupta
   62 Satprem
   29 Muhammad
   24 Aleister Crowley
   22 Percy Bysshe Shelley
   21 Saint Augustine of Hippo
   19 William Wordsworth
   19 Carl Jung
   17 Sri Ramakrishna
   17 A B Purani
   15 H P Lovecraft
   13 Robert Browning
   11 Pierre Teilhard de Chardin
   10 Swami Krishnananda
   10 Ovid
   10 Aldous Huxley
   9 Walt Whitman
   8 Ralph Waldo Emerson
   7 Vyasa
   7 Lucretius
   7 George Van Vrekhem
   6 Norbert Wiener
   6 Nirodbaran
   6 John Keats
   5 Sri Ramana Maharshi
   5 Saint John of Climacus
   5 Rudolf Steiner
   5 Johann Wolfgang von Goethe
   5 Bokar Rinpoche
   5 Baha u llah
   4 Swami Vivekananda
   4 Rabindranath Tagore
   4 Plotinus
   4 Plato
   4 James George Frazer
   3 William Butler Yeats
   3 Rabbi Abraham Joshua Heschel
   3 Jorge Luis Borges
   3 Jordan Peterson
   3 Friedrich Nietzsche
   3 Franz Bardon
   3 Edgar Allan Poe
   3 Al-Ghazali
   2 Thubten Chodron
   2 Saint Teresa of Avila
   2 Saint Francis of Assisi
   2 R Buckminster Fuller
   2 Mahendranath Gupta
   2 Ken Wilber
   2 Joseph Campbell
   2 Henry David Thoreau
   2 Friedrich Schiller
   2 Alice Bailey


   29 Quran
   22 Shelley - Poems
   20 The Synthesis Of Yoga
   20 Collected Works of Nolini Kanta Gupta - Vol 01
   19 Wordsworth - Poems
   19 City of God
   18 Essays On The Gita
   17 Evening Talks With Sri Aurobindo
   16 The Gospel of Sri Ramakrishna
   15 Lovecraft - Poems
   14 Collected Works of Nolini Kanta Gupta - Vol 04
   13 Collected Works of Nolini Kanta Gupta - Vol 07
   13 Browning - Poems
   12 Magick Without Tears
   12 Collected Works of Nolini Kanta Gupta - Vol 03
   10 The Study and Practice of Yoga
   10 The Perennial Philosophy
   10 The Human Cycle
   10 The Divine Comedy
   10 Metamorphoses
   10 Liber ABA
   10 Collected Works of Nolini Kanta Gupta - Vol 02
   9 Talks
   9 Agenda Vol 04
   8 Whitman - Poems
   8 Emerson - Poems
   8 Agenda Vol 02
   7 Vishnu Purana
   7 The Archetypes and the Collective Unconscious
   7 Preparing for the Miraculous
   7 On Thoughts And Aphorisms
   7 Of The Nature Of Things
   7 Letters On Yoga II
   7 Letters On Yoga I
   7 Essays In Philosophy And Yoga
   7 Collected Works of Nolini Kanta Gupta - Vol 05
   7 Agenda Vol 03
   6 Twelve Years With Sri Aurobindo
   6 The Secret Doctrine
   6 The Phenomenon of Man
   6 The Life Divine
   6 Record of Yoga
   6 Keats - Poems
   6 Cybernetics
   6 Agenda Vol 08
   5 Vedic and Philological Studies
   5 The Practice of Psycho therapy
   5 The Ladder of Divine Ascent
   5 Tara - The Feminine Divine
   5 Questions And Answers 1953
   5 Mysterium Coniunctionis
   4 The Secret Of The Veda
   4 The Golden Bough
   4 Tagore - Poems
   4 Sri Aurobindo or the Adventure of Consciousness
   4 Questions And Answers 1957-1958
   4 Knowledge of the Higher Worlds
   4 Hymns to the Mystic Fire
   4 Collected Works of Nolini Kanta Gupta - Vol 06
   4 Agenda Vol 12
   4 Agenda Vol 05
   4 Agenda Vol 01
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Yeats - Poems
   3 Words Of Long Ago
   3 The Practice of Magical Evocation
   3 The Future of Man
   3 The Book of Certitude
   3 The Alchemy of Happiness
   3 Some Answers From The Mother
   3 Questions And Answers 1956
   3 Questions And Answers 1929-1931
   3 Poe - Poems
   3 Maps of Meaning
   3 Letters On Yoga IV
   3 Kena and Other Upanishads
   3 Isha Upanishad
   3 Goethe - Poems
   3 Essays Divine And Human
   3 Crowley - Poems
   3 Collected Poems
   3 Agenda Vol 13
   3 Agenda Vol 09
   3 Agenda Vol 07
   2 Words Of The Mother III
   2 Walden
   2 Thus Spoke Zarathustra
   2 The Tibetan Yogas of Dream and Sleep
   2 The Mother With Letters On The Mother
   2 The Interior Castle or The Mansions
   2 The Hero with a Thousand Faces
   2 The Confessions of Saint Augustine
   2 The Bible
   2 Synergetics - Explorations in the Geometry of Thinking
   2 Sex Ecology Spirituality
   2 Schiller - Poems
   2 Savitri
   2 Raja-Yoga
   2 Questions And Answers 1950-1951
   2 On Education
   2 How to Free Your Mind - Tara the Liberator
   2 Faust
   2 A Treatise on Cosmic Fire
   2 Aion
   2 Agenda Vol 11
   2 Agenda Vol 10
   2 Agenda Vol 06
   2 Advanced Dungeons and Dragons 2E


0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Such a condition is both deplorable and appalling when the means are readily available for man to acquire a thorough understanding of himself-and in so doing, an understanding of his neighbor and the world in which he lives as well as the greater Universe of which each is a part.
  May everyone who reads this new edition of A Garden of Pomegranates be encouraged and inspired to light his own candle of inner vision and begin his journey into the boundless space that lies within himself. Then, through realization of his true identity, each student can become a lamp unto his own path. And more. Awareness of the Truth of his being will rip asunder the veil of unknowing that has heretofore enshrouded the star he already is, permitting the brilliance of his light to illumine the darkness of that part of the Universe in which he abides.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   ^No definite information is available as to the origin of this name. Most probably it was given by Mathur Babu, as Ramlal, Sri Ramakrishna's nephew, has said, quoting the authority of his uncle himself.
   ^Hriday's mother was the daughter of Sri Ramakrishna's aunt (Khudiram's sister). Such a degree of relationship is termed in Bengal that of a "distant nephew".
  --
   When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
   Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishn ava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brahmani. He declared that Sri Ramakrishna had undoubtedly experienced mahabh ava and that this was the certain sign of the rare manifestation of God in a man. The people assembled
  --
   When, a few days later, Pundit Gauri arrived, another meeting was held, and he agreed with the view of the Brahmani and Vaishnavcharan. To Sri Ramakrishna's remark that Vaishnavcharan had declared him to be an avatar, Gauri replied: "Is that all he has to say about you? Then he has said very little. I am fully convinced that you are that Mine of Spiritual Power, only a small fraction of which descends on earth, from time to time, in the form of an Incarnation."
   "Ah!" said Sri Ramakrishna with a smile, "you seem to have quite outbid Vaishnavcharan in this matter. What have you found in me that makes you entertain such an idea?"
  --
   Thus the insane priest was by verdict of the great scholars of the day proclaimed a Divine Incarnation. His visions were not the result of an over-heated brain; they had precedent in spiritual history. And how did the proclamation affect Sri Ramakrishna himself? He remained the simple child of the Mother that he had been since the first day of his life. Years later, when two of his householder disciples openly spoke of him as a Divine Incarnation and the matter was reported to him, he said with a touch of sarcasm: "Do they think they will enhance my glory that way? One of them is an actor on the stage and the other a physician. What do they know about Incarnations? Why, years ago pundits like Gauri and Vaishnavcharan declared me to be an avatar. They were great scholars and knew what they said. But that did not make any change in my mind."
   Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishn ava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
  --
   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?
   Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     the TARO alone avails thee consciously.
    Meditate long and broad and deep, O man, upon this
  --
                THE avaLANCHE
    Only through devotion to FRATER PERDURABO
  --
    the avalanche does not fall because it is tired of staying
    on the mountain, or in order to crush the Alps below it,
  --
     print; some reprints available.
    Liber Legis. The Eqx., I, vii.
  --
    84. The avalanche.
    85. Borborygmi.

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  But, goaded by youth, we older ones are now taking second looks at almost everything. And that promises many ultimately favorable surprises. The oldsters do have vast experience banks not available to the youth. Their memory banks, integrated and reviewed, may readily disclose generalized principles of eminent importance.
  The word generalization in literature usually means covering too much territory too thinly to be persuasive, let alone convincing. In science, however, a generalization means a principle that has been found to hold true in every special case.
  --
  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.

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
  object:0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and avatars - transformtion of human personality
  author class:A B Purani
  --
   Jung has admitted that there is an element of mystery, something that baffles the reason, in human personality. One finds that the greater the personality the greater is the complexity. And this is especially so with regard to spiritual personalities whom the Gita calls Vibhutis and avatars.
   Sri Aurobindo has explained the mystery of personality in some of his writings. Ordinarily by personality we mean something which can be described as "a pattern of being marked out by a settled combination of fixed qualities, a determined character.... In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being"; another idea regards "personality as a flux of self-expressive or sensitive and responsive being.... But flux of nature and fixity of nature" which some call character "are two aspects of being neither of which, nor indeed both together, can be a definition of personality.... But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by structural limits."[4]
  --
   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.
   In his Essays on the Gita, Sri Aurobindo says about the avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]
   "He comes as the divine power and love which calls men to itself, so that they may take refuge in that and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine."[6]
   "The avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
   It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]
   One feels that he was describing the feeling of some of us, his disciples, with regard to him in his inimitable way.

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   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.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  are always available to you; you have only to learn to make use
  of them.

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
   It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Thus, on the one hand, the Eternity, the Infinity, the Spirit is brought nearer home to us in its embodied symbols and living vehicles and vivid formulations, it becomes easily available to mortals, even like the father to his son, to use a Vedic phrase; on the other hand, earthly things, mere humanities are uplifted and suffused with a "light that never was, on sea or land."
   Another great poet of the spirit says also, almost like Tagore:

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he really means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot hope to create.
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Purna avatar.7 This avatar will awaken the Brahmatej8,
  which is dormant. Sri Aurobindo also says that it is only

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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 thing, however, is that what you call principles do not drop from heaven in their virgin purity and all at once lay hold of mankind en masse. It is always through a particular individual that a great principle manifests itself. Principles do not live in the general mind of man and even if they live, they live secreted and unconscious; it is only a puissant personality, who has lived the principle, that can bring it forward into life and action, can awaken, like the Vedic Dawn, what was dead in allmritam kanchana bodhayanti. Men in general are by themselves 'inert and indifferent; they have little leisure or inclination to seek, from any inner urge of their own, for principles and primal truths; they become conscious of these only when expressed and embodied in some great and rare soul. An avatar, a Messiah or a Prophet is the centre, the focus through which a Truth and Law first dawns and then radiates and spreads abroad. The little lamps are all lighted by the sparks that the great torch scatters.
   And yet we yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, we do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle we declare, the only creedif creed it be that we ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; we do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this respect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to remain an idol-lover and a hero-worshipper, it is because we recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as wellwhich we behold within and seek to manifest.

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

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In these latest poems of his, Eliot has become outright a poet of the Dark Night of the Soul. The beginnings of the new avatar were already there certainly at the very beginning. The Waste Land is a good preparation and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the sereness of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the threshold, into the very entrance. It was gloomy and fore-boding enough, grim and seriousno glint or hint of the silver lining yet within reach. Now as we find ourselves into the very heart of the Night, things appear somewhat changed: we look at the past indeed, but can often turn to the future, feel the pressure of the Night yet sense the Light beyond overarching and embracing us. This is how the poet begins:
   I said to my soul, be still, and let the dark come upon you

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  cowardice, weakness and avarice.
  When the vital is converted, the impulses are good instead
  of being bad; wickedness is replaced by kindness, avarice by
  generosity; weakness disappears and strength and endurance

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   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!
   So some of you people have been here since the time you were toddlerseverything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spare it that much thought!

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   On the one hand, there is what Sri Aurobindowho, as the avatar, represented the supreme Consciousness and Will on earthdeclared me to be, that is, the supreme universal Mother; and on the other hand, there is what I am realizing in my body through the integral sadhana.2 I could be the supreme Mother and not do any sadhana, and as a matter of fact, as long as Sri Aurobindo was in his body, it was he who did the sadhana, and I received the effects. These effects were automatically established in the outer being, but he was the one doing it, not II was merely the bridge between his sadhana and the world. Only when he left his body was I forced to take up the sadhana myself; not only did I have to do what I was doing beforebeing a bridge between his sadhana and the world but I had to carry on the sadhana myself. When he left, he turned over to me the responsibility for what he himself had been doing in his body, and I had to do it. So there are both these things. Sometimes one predominates, sometimes the other (I dont mean successively in time, but it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.
   To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization.
  --
   For example, this question of PowerTHE Powerover Matter. Those who perceive me as the eternal, universal Mother and Sri Aurobindo as the avatar are surprised that our power is not absolute. They are surprised that we have not merely to say, Let it be thus for it to be thus. This is because, in the integral realization, the union of the two is essential: a union of the power that proceeds from the eternal position and the power that proceeds from the sadhana through evolutionary growth. Similarly, how is it that those who have reached even the summits of yogic knowledge (I was thinking of Swami) need to resort to beings like gods or demigods to be able to realize things?Because they have indeed united with certain higher forces and entities, but it was not decreed since the beginning of time that they were this particular being. They were not born as this or that, but through evolution they united with a latent possibility in themselves. Each one carries the Eternal within himself, but one can join Him only when one has realized the complete union of the latent Eternal with the eternal Eternal.
   And this explains everything, absolutely everything: how it works, how it functions in the world.3 I was saying to myself, But I have no powers, I have no powers! Several days ago, I said, But after all, I KNOW WHO is there, I know, yet how is it that ? There, up to there (the level of the head), it is all-powerful, nothing can resist but here it is ineffective. So those who have faith, even an ignorant but real faith (it can be ignorant but nevertheless it is real), say, What! How can you have no powers? Because the sadhana is not yet over.

0 1959-07-09, #Agenda Vol 01, #unset, #Zen
   This handwritten note bore only this word and the date. Kalki is the name of the last avatar who comes on a white winged horse to destroy the 'barbarians' (y avan) at the end of the Iron Age or the Kali Yuga, which is the period we are now passing through. His appearance marks the return of the Age of Truth, or the Satya Yuga.
   7.9.59

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   (No sooner had Mother finished telling this story than, by a curious coincidence, someone brought her a portrait drawn by P.K., one of the Ashram artists. Several days earlier, at about two in the morning during an uncommonly violent lightning storm, P.K. had suddenly SEEN amidst the flashes of lightning in the sky a rather terrible, demoniacal head in front of his very eyes. Having nothing else available, he hastily drew his vision in chalk on a schoolchilds slate, which is the portrait Mother speaks of here:)
   Well, well! So P.K. is clairvoyant! Its him, for surethis is the being behind those people. Thats why they had so much power. And he came here because of tha the was furious. Quite a demon!

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.
  --
   Those who try to lead a spiritual life have always been compared to warriors (there are classic writings on this subject), and one must truly be a fighterfighter is more exact than warrior because you wage war against no one: everything wages war against you! Everything (Mother makes a gesture like an avalanche falling upon her) and with such s avage opposition!
   Ah, well.

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Ive been feeling lazy! I have received an abominable avalanche of letters, three-quarters of which are useless but I have to look at them to know whether theyre useless or not, so it takes up my morning before coming downstairs. I usually translated The Synthesis of Yoga in the afternoons, or answered questions, but nowadays I go into concentration at that time: I dont do anything. I want to cure my legs.
   I am determined to cure myself they told me it was incurable. The doctors poison you to cure you (as they poisoned our poor S.), and thats no cure! When they dont feel the need to show off in front of the patient, they openly acknowledge that it isnt at all sure that their medicines cure: they merely make you inoffensive to others! But I dont believe in it I dont believe in doctors, I dont believe in their remedies and I dont believe in their science (they are very useful, they have a great social utility, but for myself, I dont believe in it).

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   But these people just cant get out of their education! Here is a lady [A. Bailey], quite renowned, it seems (shes dead now), who became the disciple of a Tibetan lama and she still speaks of Christ as the sole avatar! She just cant get out of it!
   And each one has the absolute Truth!
  --
   It could be, yes, but to no avail. If all these cells which have become so conscious have to break up. It would result in cells that are conscious, but mixed with. What would it amount to, mixed with the sum total of all the unconscious cells of the earth? It would be useless.
   Yes, it would be useless; I mean, perhaps after millions of years it would gradually snowball and have some effect but thats just how Nature functions when left to her own interminable wayit is not yoga.

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, Ive had some very interesting revelations on this point, on the way people think and feel about it. I remember someone once made a little statue of Sri Aurobindo; he gave it a potbelly and anyway, to me it was ridiculous. So I said, How could you make such a thing?! He explained that even if its a caricature for the ordinary eye, since its an image of the one you consider God, or a god, or an avatar, since its the image of the one you worship, even if only a guru, it contains the spirit and the force of his presence, and this is what you worship, even in a crude form, even if the form is a caricature to the physical eye.
   Someone made a large painting of Sri Aurobindo and myself, and they brought it here to show me. I said, Oh, its dreadful! It was to the physical eye it was really dreadful. Its dreadful, I said, we cant keep it. Then immediately someone asked me for it, saying, Im going to put it up in my house and do my puja before it. Ah! I couldnt help saying, But how could you put up a thing like that! (It wasnt so much ugly as frightfully banal.) How can you do puja before something so commonplace and empty! This person replied, Oh, to me its not empty! It contains all the presence and all the force, and I shall worship it as that: the Presence and the Force.
  --
   Kalki: the last avatar. He rides a white horse.
   ***

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   And could he tell stories! I think he read every novel available, all the stories he could findextraordinary adventure stories, for he loved adventures. When we were kids he used to let us come into his room very early in the morning and, while still sitting in bed, tell us stories from the books he had read but he told them as if they were his own, as if hed had extraordinary adventures with outlaws, with wild animals. Every story he picked up he told as his own. We enjoyed it tremendously!
   But one day when my brother had disobeyed him (Matteo must have been ten or eleven, and I perhaps nine or ten), I came into the dining room and saw my father sitting on a sofa with my brother across his knees; he had pulled down his trousers and was spanking him, I dont know what for. It wasnt a very serious spanking, but still. I came in, drew myself up to my full height and said, Papa, if you ever do that again, I am leaving this house! And with such authority, mon petit! He stopped and never did it again.

0 1961-09-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   Mon petit, I am doing absolutely nothing. I have an avalanche of letters, a pile this high (gesture) that I havent answered; I havent written a wordnothing. Im not doing anything except seeing people, and that is neither important nor interesting.
  1. This letter to Mother is, with a few others, the sole survivor of thirteen years of correspondence. All the rest, all Satprem's correspondence with Mother since 1960, was confiscated by the Ashram after the Mother's departure, for its own reasons. His letters of 1960, already published in Volume I, escaped the destruction because Mother herself had kept them. It makes a big hole in this Agenda, not only for himbecause he had poured out his heart, his questions and doubts and difficulties into these letters but also from an historical point of view, for many of these conversations with Mother were invisibly oriented by his own condition. In fact, he was intimately linked with the flow of this Agenda, which thus stands mutilated. Need we add that we had to prepare the first two volumes as fugitives, and it required Mother's miraculous help to avert even more serious mutilations than the auto-da-f of Satprem's correspondence.

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   When Richard had finished his work, he returned to France with a poor photograph of Sri Aurobindo and a completely superficial impression of him, yet with the feeling that Sri Aurobindo KNEW (he hadnt at all understood the man that Sri Aurobindo was, he hadnt felt the presence of an avatar, but he had sensed that he had knowledge). Moreover, I think he always held this opinion, because he used to say that Sri Aurobindo was a unique intellectual giant without many spiritual realizations! (The same type of stupidity as Romain Rollands.) Well, my relationship with Richard was on an occult plane, you see, and its difficult to touch upon. What happened was far more exciting than any novel imaginable.
   But he was a man who.
  --
   Here in Pondicherry, those last days might have become tragic (but of course it was impossible). There was the great argument (for he was perfectly aware of who I was): But after all, he would tell me, since you are the eternal Mother, why have you chosen Aurobindo as avatar? Choose me! You must choose meme! It was the Asura speaking through him. I would smile and not discuss it. Thats not how its done! I would tell him (laughing). Then one day he said, Ah, so you dont want to. (gesture to the throat) Well, if you dont choose me, then. He was a strong fellow with powerful hands. I kept quite calm and said inwardly, My Lord, my Lord. I called Sri Aurobindo and I saw him come, like that (gesture enveloping Mother and immobilizing everything). Then Richards hands loosened their grip.
   There were marks on my neck.

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   My book, of course, would be: What I have known of Sri Aurobindo and on his supreme level. What I have known of Sri Aurobindo is what I have been able to perceive of the avatar. What he represents. Thats how I see him. So, what I have known of Sri Aurobindo, expressed spontaneously, with a minimum of external events, the very minimum, but with all the experiences of our meetings: at that time, this opened that; at that moment, I realized this or saw that or felt something else ; and then I was able to do such and such and all of it was Sri Aurobindo.
   I know it would create a furor if I wrote this book! Because any fool could read it like a story and feel perfectly satisfied and he wouldnt even notice it taking hold of him inside and changing him.

0 1962-04-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   A tape cassette of this message is available.
   ***

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   When I was those gusts, those gusts of Love. When I was conscious of the last one, the one organized outwardly, as it were, by Sri Aurobindomaterializing as the avatar Sri Aurobindo then came the absolute certainty that the thing was done, that it was decreed.
   And the moment I became aware that it was decreed, I thought, But how can THAT be translated into that? How can the two be joined? That was when the words came: You promised to do it, therefore you will do it; and slowly the transition began, as if I were again being sent back to do it. Yes, as if You promised to do it and you will do it; well, thats what I meant by a promise. And I came back towards this body to do it.

0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   In other words, no matter how great he may be, no matter how conscious, how powerful, ONE avatar all alone cannot realize the supramental life on earth. Either a group in time, a number of individuals staggered over a certain period of time, or a group spread out over a certain spaceor maybe bothis indispensable for this Realization. I am convinced of it.
   The individual can give the initial impulse, point out the path, WALK the path himself (I mean show the path by realizing it) but he cant bring the work to fulfillment. The fulfillment of the work depends on certain collective laws that are the expression of a particular aspect of the Eternal and Infinitenaturally, its all one and the same Being! There arent different individuals and personalities, its all one and the same Being. But the same Being expressing itself in a particular way that for us translates as a group or a collectivity.
  --
   The Bulletin should be calm and peacefulnot violent. We dont want to demolish anyone. We are merely sort of smoothing the way to make it easier for people to travel, nothing else. We neednt bring avalanches down on people!
   See conversation of May 13

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   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.
   We can mix with all, but in order to draw all into the true path, keeping intact the spirit and form of our ideal. If we do not do that we shall lose our direction and the real work will not be done. If we remain individually everywhere, something will be done indeed; but if we remain everywhere as parts of a Samgha, a hundred times more will be done. As yet that time has not come. If we try to give a form hastily, it may not be the exact thing we want. The Samgha will at first be in unconcentrated form. Those who have the ideal will be united but work in different places. Afterwards, they will form something like a spiritual commune and make a compact Samgha. They will then give all their work a shape according to the demand of the spirit and the need of the agenot a bound and rigid form, not an achalayatana3, but a free form which will spread out like the sea, mould itself into many waves and surround a thing here, overflood a thing there and finally take all into itself. As we go on doing this there will be established a spiritual community. This is my present idea. As yet it has not been fully developed. All is in Gods hands; whatever He makes us do, that we shall do.
  --
   Rama, the divine avatar who killed the demon R avana with the help of Hanuman and the other monkeys.
   A prison; a place where everything is regimented down to the last detail.

0 1962-12-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   And its not what one might imagine, its not one form entering anotherit doesnt keep him from being wherever he wants to be and doing whatever he wants to do, appearing as he wants to appear and being involved with everything happening on earth: it doesnt change any of that. And its not just a part of him [that is in Mother, but his totality]. And thats how I know he was manifesting the Absolute, he was a manifestation of the Absolute. Of course, afterwards he revealed himself as what I had called the Master of Yoga; that was the reason he came on earth (what people here in India call an avatar). But thats still a way of seeing things SEPARATELY: its not the thingTHE thing.
   Well see tomorrow [December 5].

0 1962-12-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   I dont know if it has to do with something general, but on December 9 an avalanche of very unpleasant things came down on me.
   What things?
  --
   Oh, it was appalling, mon petit! Appalling. One thing after another. A veritable avalanche, as if everything were decomposing.
   In all the Ashram services, everywhere, there was an onslaught of falsehood, deceitfulness, stupidity, confusion APPALLING! Were not yet out of it, the consequences are lingering on. So.

0 1962-12-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Oh, I understand! Because its true, you know, that an Asura is behind it allnot Christ! Sri Aurobindo considered Christ an avatar (a minor form of avatar). One emanation of the Divines aspect of Love, he always said. But what people have made of him! Besides, the religion was founded two hundred years after his death. And its nothing but a political construction, a tool for domination, built with the Lord of Falsehood in the background, who, in his usual fashion, took something true and twisted it.
   Its a real hodgepodge, that religion the number of sects! The only common ground is the divinity of Christ, and it became asuric when he was made out to be unique: there has been but ONE incarnation, Christ. Thats just where it all went wrong.

0 1963-03-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   Once I told you about an experience I had, I told you that every time a divine manifestation occurs (what is called an avatar), theres always a particular angle of quest, in the sense of an intense NEED urging men along the road of evolution towards the Goal, the Transformation, and each avatar saw from a particular angle, believing it to be THE Goal.1 When I had that experience, I saw it was the need for Immortality that drove the Vedic Rishis. It came back to me yesterday, and I noted it down:
   (Mother reads a handwritten note)

0 1963-05-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   I dont recall ever having felt the Force in such a way. Its something (how can I put it?) more material than Matter. Thats it. It didnt come as a descent of light, no: it was like a massan avaLANCHE.
   White! White, white, sparkling, dazzling. You couldnt look at it. Thats why I looked down, I couldnt look at it.

0 1963-08-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   Mother may be alluding to the following Aphorism (141): "Nietzsche saw the superman as the lion-soul passing out of camelhood, but the true heraldic device and token of the superman is the lion seated upon the camel which stands upon the cow of plenty. If thou canst not be the slave of all mankind, thou art not fit to be its master, and if thou canst not make thy nature as Vasishtha's cow of plenty with all mankind to draw its wish from her udders, what avails thy leonine supermanhood?" (The Rishi Vasishtha had a cow that supplied all that he needed for himself and his ashram, including armies to defend him.)
   ***

0 1963-09-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   An avalanche of letters!
   Someone disappears, people ask me where he is, whether hes dead or alive. Someone else has worries: he wants to see me. Someone People I dont know at all! A stack of letters! They ask me for success in their business, for good health, for a child (a boy!), a good job. Anyway everything that people are capable of wanting, they write and ask me. Oh, there are also those who ask me to tell their fortune! Many ask me, but I answer them bluntly, I am not a fortuneteller, I dont read tea leaves!

0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   But thats understood! All avatars are like that.
   Yes, but hes the only one.

0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   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 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   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 1963-11-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   An avalanche of people, of letters, of things, of complications. But at the same time, theres an avalanche of (how can I put it?)everything, everything is becoming so new. Everything. Everything.
   An example: yesterday, for at least a quarter of an hour, I was filled with a sort of marvelousmarvelingadmiration for Natures fantastic imagination in inventing the animals. I saw all the animals in all their details that is, the prehuman age. Consequently, there was no mind. And without the mind, how wonderful that imagination was, you know! It was as though I lived in it: there was no man, no thought, but that imaginative power making one species emerge out of another, and then another; and all those details Everything is becoming like that, as if it were SEEN for the first time and from an altogether different angle; everything, everything: peoples character, circumstances, even the motion of the earth and the stars, everything is like that, everything has become entirely new and unexpected, in the sense that all the human mental visionis completely gone! So things are much better! (Laughing) Much better without the human mind. (I dont mean they are better without man, I mean that seen from another viewpoint than the human, mental viewpoint, everything is far more wonderful.) And then, all the details of every minute, all the people, all the things, all The trees (Mother looks at the coconut tree in front of her window) that were stripped by the cyclone; this one held up so marvelously and it has a new flowerit has old leaves damaged by the cyclone, but it has grown a new flower. So lovely, so fresh! Everything is like that.

0 1963-12-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   Only, these nights are a little tiring. Nights of work, of struggle. And then during the day, there is that avalanche of people and things. If you dont go mad, its a sure sign you had no predisposition to madness! (Mother laughs)
   Well.

0 1964-02-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its such an avalanche, you know.
   If one could do the work quietly, without having to rush it wouldnt be a problem, it would be nothing. But one has to do in ten minutes a work that should normally take an hour, thats the bad thing.

0 1964-07-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   The one safety for man lies in learning to live from within outward, not depending on institutions and machinery to perfect him, but out of his growing inner perfection availing to shape a more perfect form and frame of life.1
   It made me see something so interesting. Automatically, human thought is always convinced (automatically convinced, anyway) that things must follow the mechanism. For the body, in order to get cured, to change something, they instinctively feel that things have to follow the mechanism. For example, Ive had these last few days an interesting experience concerning a question: What will the form of the superman be like? All the conceptions speak of a man with a more perfect form; but thats only an improvement. And man does represent a radical change from the ape but from what point of view? Not so much because of the form of his body as because of his POWER OVER THE MECHANISM OF LIFE. So, following this idea, I had a confirmation of what I had seen, that Matter became plastic and obeyed the will. So everyone had a certain amount of matter at his disposal and gave it the forms he liked.
  --
   The one safety for man lies in learning to live from within outward, not depending on institutions and machinery to perfect him, but out of his growing inner perfection availing to shape a more perfect form and frame of life; for by this inwardness we shall best be able both to see the truth of the high things which we now only speak with our lips and form into outward intellectual constructions, and to apply their truth sincerely to all our outward living. If we are to found the kingdom of God in humanity, we must first know God and see and live the diviner truth of our being in ourselves; otherwise how shall a new manipulation of the constructions of the reason and scientific systems of efficiency which have failed us in the past, avail to establish it? It is because there are plenty of signs that the old error continues and only a minority, leaders perhaps in light, but not yet in action, are striving to see more clearly, inwardly and truly, that we must expect as yet rather the last twilight which divides the dying from the unborn age than the real dawning. For a time, since the mind of man is not yet ready, the old spirit and method may yet be strong and seem for a short while to prosper; but the future lies with the men and nations who first see beyond both the glare and the dusk the gods of the morning and prepare themselves to be fit instruments of the Power that is pressing towards the light of a greater ideal.
   Sri Aurobindo

0 1964-08-19, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its especially (for me, for my consciousness) an avalanche of confusion on me, and not enough time to (how can I put it?) transform it all as it falls on me. So its a little too much.
   And then, all that one reads Ive heard some things written about me, Ive heard the stories people have been telling in their seminars1theres enough to bury someone.

0 1964-10-17, #Agenda Vol 05, #The Mother, #Integral Yoga
   No, not chatting! Otherwise, there would be no need for avatars.
   Yes so it seems.
  --
   But if the stories as we are told them are more or less true, I mean if they have any truth, there isnt ONE avatar who stayed they all left. Or else theyre hiding well, because No one has ever met any of them, you see. There are people who go looking for them, but no one has ever met them. And their deaths have even been much talked about and often seem to have played a rather important role.
   How do you mean no one has ever met them?

0 1965-03-20, #Agenda Vol 06, #The Mother, #Integral Yoga
   Basically, the further one goes, the more one realizes that all human teachings are opportunistic: they are told with an aim in view; one thing is told, and the other (not that its not known) is deliberately ignored. It seems hard to me to find a different explanation, because as soon as you have passed beyond the Mind (and those people appear to have done so), all knowledge is (whats the word?) available, obtainable.
   (silence)

0 1965-08-04, #Agenda Vol 06, #The Mother, #Integral Yoga
   (As he is about to leave, Satprem lays his forehead on Mothers knees and receives a mass of force. He probably appears stunned by the avalanche, and Mother remarks:)
   It comes like this (Mother bangs her fist down as if into Matter). But its rather interesting because it comes straight from above and when it reaches the earth atmosphere, it gathers there all the energies of the earth, and then it enters (same gesture). Now it has become like that. A rather strong golden light, which comes massively, then touches the earth atmosphere and ATTRACTS and gathers the vital energies of the earth, and then it goes like this (same gesture banging down). I see it I see the thing and it goes through my arms, my hands. (With an ironic smile:) Do you feel something or not?

0 1966-07-27, #Agenda Vol 07, #The Mother, #Integral Yoga
   Yes, a few days ago the consciousness was under attack. All that is petty, sordid, ugly, oh poor, helpless, all thatit was such an avalanche! This poor body, it cried over its incapacity to express anything superior. And then, the answer was very simpleit was very clear, very strong and the experience came: the only solution the only way out of the difficulty is to BECOME divine Love. And the experience was there at the same time for a few moments (it lasted long enough, maybe more than half an hour). Then you understand that everything you have to go through, all these ordeals, all this suffering, all these miseries, is nothing in comparison with the experience of what will be (and what is). But we are still incapable, meaning that the cells havent the strength yet. They are beginning to have the capacity to be, but not the strength to keep ThatThat cannot stay yet.
   And That has such an extraordinary power to transform what is! All our notions (and this had become visible), our notions of miracle, of marvelous change, all the stories of miracles that have been told, all of it becomes a childs prattleits nothing! Nothing. All that we try to have, all that we aspire to have, all that is childishness.

0 1966-08-24, #Agenda Vol 07, #The Mother, #Integral Yoga
   For protection against avalanches! No, I already have one.
   (Mother laughs heartily, then goes on) While I take my food, they bring me birthday cards to sign along with the food. At breakfast, I eat a little, then sign cards, then eat a little more, then they ask me for appointments Thats how it is.
  --
   Its a very clear indication that they are more under peoples influence than under the influence of the Divine. Because, all in all, it makes the work a little difficult; I always feel as if, instead of the Will from above expressing itself, I am obliged to yield to the outside wills that impose themselves, and nothing in the world makes me more tired than that. I can work without stop if it comes from above; but those things that come and contradict the Rhythm are very tiring, very tiring. I have nervous fatiguenot nervous in the usual sense, because thats perfectly under control, but the nerves themselves are tired. If I can have a minute or two of real rest, it restores order, but with this whole avalanche of lower wills imposing themselves, the nerves start vibrating and hurting. Theyre quite stupid!
   ***
  --
   It was about two days ago, two or three days ago. You see, I was thinking of the uncertainty and insufficiency of our meetings [because of the avalanche from the secretaries], and I wondered what to do. Because we have work to do and it must be done, but apart from that, theres no time for anything; then I was told that music could help you. But I am completely off musical practice, and so, since I can no longer play materially, I thought, I can put him in contact with musical waves. Because they are there all the time, all the timemarvels. So then, maybe thats what made me go to that place [where Satprem rests] and thats what (turning to Sujata) gave you your dream. And thats certainly what made me have that experience. I didnt particularly notice music, but its an extremely harmonious place: the atmosphere was harmonious, the colors were harmonious, the sounds were harmonious; so there must be music there.
   But I remember that when I woke up, I recalled it was on your birthday that I last played.

0 1966-10-22, #Agenda Vol 07, #The Mother, #Integral Yoga
   But judging by the lettersall the mailthere is a kind of occult activity spreading over the earth in a very strange way. In Korea, there is a man who declares himself to be the New avatar. There are scores and scores of them, everywhere. With the result that from a material point of view, people appear to have rather lost their balance. You feel as if the whole earth has gone half crazy. And with their new inventions, it can result in odd phenomena.
   But since the beginning of this century and up till now, the change that has taken place on the earthin the realms of thought, activities, products, inventionsis fantastic! Its so fantastic that things dating from the beginning of the century appear antiquated, as if they were almost two hundred years old. Its strange.

0 1967-04-12, #Agenda Vol 08, #The Mother, #Integral Yoga
   As you know, I am very busy. I didnt have time to read these papers, but I know too that Y. is rather impatient(!), and these last three or four days I had been saying to myself, I must ABSOLUTELY see that, otherwise it wont do. I MUST see that And it kept coming back. Then one morning (in the morning, at the time when I have all my experiences), while I was sitting, I suddenly felt something so heavy in my head, heavy in my chest, and odd. I had never felt that before. And all the sensations had become almost violent. So I closed my eyes, and you know, an avalanche, a c avalcade of forms, sounds, colours, even odours, which imposed themselves with a reality and intensity I had never known that before, never.
   I watched, then I said to myself, But thats a good way to go mad! And I started doing what had to be done for it to stop. But it wouldnt stop! It wanted to go on. So I thought, Its obviously here for a reason. Since its imposing itself in this way, it means theres a reason for me to have this experience. I watched, studied, observed. And I saw it was a magnified faculty of sensationinordinately magnified, you understandBECAUSE the equilibrium between all the faculties of the being had been disrupted.

0 1967-09-13, #Agenda Vol 08, #The Mother, #Integral Yoga
   (After a silence) No, he went back, he didnt stay. He doesnt have a glorified body, he left. He went back to the higher regions, he doesnt have a glorified body. He may be glorified up there, thats his business (laughing), but here He went back. Of course, Sri Aurobindo himself said Christ was an avatar. An avatar in the line of Krishna, the line that represented yes, goodness, charity, love, harmony. He belongs to that line.
   ***

0 1967-09-16, #Agenda Vol 08, #The Mother, #Integral Yoga
   When I read her letter and learned the whole story, as always I did like this (gesture of immobile offering upward), and then the TRUE thing came (not at all what she thinks or what the Pope thinks, but the TRUE thing): an essential unity that will manifest on earth, but not just for this particular religion for ALL religions, all the religions that were manifestations of a (let us say, to understand each other clearly), an avatar, that is, something that was sent down from above, that came to earth to bring a message, and a religion came out of it (I am not talking about all the forms of superstition and ignorance). Those religions are destined to go back to their Origin and form a complex unity, complete, total, that is to say, the essence of all human aspirations for the unknown Divine. And that has not only been sanctioned: it EXISTS. In other words, its ready to descend.
   In egoistic and limited human consciousnesses, it finds expression in this or that person, or it finds expression in the Pope who, naturally, would like to.3 Thats his whole raison dtre, otherwise he would just be one little man among many others. In other words, there is the whole motivation of human egoism that is there. Thats what distorts everything. But there is a something (which they talk about without knowing what they talk about), a something ready to manifest. And at the same time I seem to be told, Dont worry, be in peace, you dont need to do anything: it WILL BE, and as usual you will spontaneously say what you need to say, without knowing it. There.

0 1967-09-23, #Agenda Vol 08, #The Mother, #Integral Yoga
   I told her I wasnt a guru, that if she wanted to follow this path, she had to have a guru and I wasnt here to spread the Good Word. I told her, If you walk alone on this path, you run the risk of taking your thoughts and desires for Gods commandments, so it helps to have a guru who protects and leads you. But I am not a guru at all. And I told her once more, If you wish, Mother is there and you can turn to her. Then there was a little something that made me angry: she said, Sri Aurobindo, yes, I understand Sri Aurobindo; Sri Aurobindo is an avatar, but the Mother she is a highly developed personality, but not an avatar. I replied, But what kind of perception do you have to say things of that sort! Then I added, It doesnt matter in the least
   Yes.
   So long as one doesnt know, one talks about it; as for me, I dont say, Mother is an avatar or Mother is not an avatar, I dont say anything. When you have the perception, you are able to say. Thats all. Finally I told her, I am not a guru.
   (Mother laughs) Its very funny!

0 1967-09-30, #Agenda Vol 08, #The Mother, #Integral Yoga
   There is also a Korean, have you seen his photo? I saw his photo, he is a hefty fellow and must be the same age, between thirty and forty. A Korean who, for his part, bluntly says that he is, not the reincarnation of Christ (I dont think he is Christian), but the new avatar (if he knew the Indian tradition, he would say Kalki1). And it seems he has hundreds of thousands of disciples! I saw his photo I saw him Korean, you understand, that is, not universal.
   But it means things are moving everywheremoving more and more.
  --
   Kalki: the last avatar, who appears on a winged white horse and is armed with a sword. He will come "like a burning comet."
   ***

0 1967-11-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   The last avatar, in Hindu tradition.
   At such times, Mother would become white and could often be seen placing the palms of her hands over her eyes.

0 1968-05-02, #Agenda Vol 09, #The Mother, #Integral Yoga
   What an avalanche of telegrams! And its not over: heres one more [Satprem reads Mother a telegram in which P. L. announces a mysterious new fact and implores to be allowed to stay with his friend J. for grave reasons].
   Then let him stay with her!

0 1968-05-04, #Agenda Vol 09, #The Mother, #Integral Yoga
   I told you just before that I had felt that avalanche of attacks. It came in a very subtle form: the unreality of the conception that has been admitted and adopted the unreality of the divine Presence in the body, the unreality of the world in transformation towards a more and more divine state; like an unreality surging up (gesture as of a wave from below), in a sly way, to cut off the base and support of the faith.
   But the Consciousness was there, and the awareness that it was an attack; and there was no battle, no attempt to convince or anything, simply like that (Mother opens her arms upward), a TOTAL surrender.

0 1968-06-08, #Agenda Vol 09, #The Mother, #Integral Yoga
   But now, I see its quite spontaneous. Here in India, with the notion of guru, of avatar, you may recognize him, admit him, but he is there exclusively to satisfy all demandsnot because he has put on a human body, but because he is the representative of the supreme Power, and you accept the supreme Power, you pretend to obey it, you surrender to it, but with, at the back of your mind, He is there only to satisfy my desires. The quality of desires depends on the individual: for some, its the most petty personal desires; for others its big desires for all humanity, or even for greater realizations, but anyhow it amounts to the same thing. That seems to be the condition for surrendering (!)
   To emerge from that, one must emerge from the human consciousness, that is, from the active, acting consciousness.

0 1969-10-25, #Agenda Vol 10, #The Mother, #Integral Yoga
   As for me, I never believed: I had a lot of difficulty, its Sri Aurobindo who made me believe in the physical reality of Christ; I always thought it was some story people toldthey took hold of just anybody and built a story around him. But Sri Aurobindo believed in it. He said it was an avatara partial avatar.
   (silence)
  --
   Near you, A.R. says that he only feels a difference in intensity of the same Thing. I tried to explain to him that it was not quite the same thing, but he irrefutably says that there is only ONE Thing with varying intensities, and that you only let That flow through more purely than others do. And as we spoke of avatars, he said: There cannot be a difference between an avatar and a realized Yogi, or if there is a difference, it means that the Yogi isnt truly realized.
   In short, we both turned round an indefinable differencewhich may be the Grace.
  --
   What he says about the avatar and the yogi is logically true.
   But there may be a secret beyond mens understanding except and only if they wholly abdicate their humanity.

0 1969-11-05, #Agenda Vol 10, #The Mother, #Integral Yoga
   Yes, the state is unchanging, but to express your experience you need a minimum of availability. When you are harassed at 11:30, its clearly not the right moment.
   No, if I had something to say, I would say it. See, Ive told you the story of Sunil I would say it. No, what I have to say isnt Theres a curve, and at the moment, there are some very, very contradictory things present and active: an increase of trust and a decrease of trustboth at the same time.
  --
   For instance, some people had rancor for a long time, without saying anything they are forced to say it. Thats how it is. Theres a very strong pressure for the transformation. And naturally, thats why I am flooded with people. Because theres one point on which I dont yield, its the hours of so-called sleep; from 8 at night till about 8 in the morning, it makes twelve hours during which the inner work can be done, and that I dont want to touch. Of course, twelve hours is a lot: its half of the day So the other twelve hours, its an avalanche. But I am holding on to that, because those are the hours when the most important work is done. (Its a little less, its really like that between 9 and 5 in the morning, rather; thats really when the work is concentrated on the transformation.) Its not that the rest of the time is a denial, not at all: that state of consciousness is immutable. Basically, I dont think there are many minutes, even in a days twenty-four hours, when the body isnt conscious of the divine Presence thats how the body is. But the daytime hours are spent in action, theyre for others; the night hours are for its own transformation.
   So these hours of action are like that. Every day, I see at least three or four people whom it was quite unnecessary to see; so thats noted, but its not a lot; for most people, something is done, its really something getting done. It stirs, you understandit stirs. At times, there are even quite astonishing things.

0 1970-07-22, #Agenda Vol 11, #The Mother, #Integral Yoga
   Oh, its like that, its here (same gesture to the forehead). And when I look, I see so clearly! Human conceptions it has always been the same thing with all, all the avatars: if he isnt one and onlyone and only and shut in like this (gesture as if under a bell jar), its no longer the thing! It disturbs them.
   Yes, thats right!

0 1970-09-09, #Agenda Vol 11, #The Mother, #Integral Yoga
   "We insisted on the dangerous remedies...," confesses one of the doctors who were looking after Sri Aurobindo (Nirodbaran, Sri Aurobindo"I Am Here, I Am Here!", 1951, p. 20). Sri Aurobindo refusedonce. Mother refused. Then they stopped saying anything. "He knew that [one such remedy] would be of no avail and he emphatically ruled it out, but as we had not the insight nor the proper appraisement of the value of words when they are clothed in the common language we are habituated to use, we insisted on the dangerous remedies in which we had faith and confidence." (Ibid.) Let us note that the same phenomenon was to recur with Mother.
   "A voice cried, 'Go where none have gone! Dig deeper, deeper yet Till thou reach the grim foundation stone And knock at the keyless gate.'... I left the surface gods of mind And life's unsatisfied seas And plunged through the body's alleys blind To the nether mysteries."

0 1971-03-10, #Agenda Vol 12, #The Mother, #Integral Yoga
   As there is a category of facts to which our senses are our best available but very imperfect guides, as there is a category of truths which we seek by the keen but still imperfect light of our reason, so according to the mystic, there is a category of more subtle truths which surpass the reach both of the senses and the reason but can be ascertained by an inner direct knowledge and direct experience. These truths are supersensuous, but not the less real for that: they have immense results upon the consciousness changing its substance and movement, bringing especially deep peace and abiding joy, a great light of vision and knowledge, a possibility of the overcoming of the lower animal nature, vistas of a spiritual self-development which without them do not exist. A new outlook on things arises which brings with it, if fully pursued into its consequences, a great liberation, inner harmony, unificationmany other possibilities besides. These things have been experienced, it is true, by a small minority of the human race, but still there has been a host of independent witnesses to them in all times, climes and conditions and numbered among them are some of the greatest intelligences of the past, some of the worlds most remarkable figures. Must these possibilities be immediately condemned as chimeras because they are not only beyond the average man in the street but also not easily seizable even by many cultivated intellects or because their method is more difficult than that of the ordinary sense or reason? If there is any truth in them, is not this possibility opened by them worth pursuing as disclosing a highest range of self-discovery and world discovery by the human soul? At its best, taken as true, it must be thatat its lowest taken as only a possibility, as all things attained by man have been only a possibility in their earlier stages, it is a great and may well be a most fruitful adventure.
   Sri Aurobindo

0 1971-05-01, #Agenda Vol 12, #The Mother, #Integral Yoga
   An avalanche.
   So what do you have to say?

0 1971-07-17, #Agenda Vol 12, #The Mother, #Integral Yoga
   Day before yesterday I was almost cured, I thought it was over, but then yesterday there was an avalanche of things oh, bad will, quarrels and it was so dreadful that the cold started up again. Thats why it wont go away. I see that when things quiet down here and I can get back into my normal atmosphere, its as if everything vanished I dont have a cold anymore, I am not in pain anymore. But back it comes from outside like a ferocious attack: people quarreling, squabbling, circumstances going awry, everything. And all that is thrown on me, so.
   So it started up again last evening. It was over, you know: my nose and throat were clear, it was all gone. It really isnt me, it comes from outside. Its relentless. And naturally they all hold me responsible! I tell them one thing, they do another; I write them one thing, they twist it and make it into something else, and then afterwards, they say its my fault. Thats how it is. (Mother starts to cough)

0 1971-07-21, #Agenda Vol 12, #The Mother, #Integral Yoga
   Me? I still have a cold. I was cured, I was almost cured, but (gesture of an avalanche). But this isnt interesting.
   Whats interesting is that the body is becoming more and more conscious, but conscious in a very interesting way.

0 1973-01-17, #Agenda Vol 13, #The Mother, #Integral Yoga
   Plus on avance, plus le besoin dune prsence divine devient imprieux et invitable. [The more we advance, the more the need of a divine presence becomes imperative and inevitable.]
   Inevitable isnt the word, its.

0 1973-04-07, #Agenda Vol 13, #The Mother, #Integral Yoga
   The rest of this conversation took place in English. The entire conversation, including the beginning in French, is available on cassette.
   Appalled at what is being thrown on Mother.

0 1973-05-05, #Agenda Vol 13, #The Mother, #Integral Yoga
   The recording of Mother repeating her mantra is available on cassette.
   ***

02.01 - A Vedic Story, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But this Fire is not normally available. It is lost, imbedded in the thick petrified folds of unconsciousness and inconscience. Man's soul is not an apparent reality. It has to be found out, called forth, brought to the front. Even so, in the normal consciousness, the soul, the divine fire is a flickering, twinkling, hesitating spark; it is not sure of itself, not certain of its destiny. Yet when the time is ripe and the call comes, the gods, the luminous forces from above descend with all their insistence and meet the hidden godhead: Agni is reminded of his work and destiny which nothing can frustrate or cancel. He has to consent and undertake his sacrificial labour.
   Agni feared and tried to escape from the burden of his responsibility. He wrapped himself in a thick and vast cloak and hid in the depths of far waters. That is the parable way of describing the difficulty, the apparent impossibility of the undertaking Agni has to shoulder. Curiously however he has taken shelter just in the spot which seemed safest to him, from where begins his work, whose nature and substance he has to transform, that is to say, the nether regions of inconscience which is to be raised and transfigured into the solar region of the supra-consciousness.

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In fact, however, there is no insurmountable disparity between spirituality and "worldliness", between meditation and the most "terrible work"ghore karmani: the Gita has definitively proved the truth of the fact millenniums ago. War has not been the monopoly of warriors alone: it will not be much of an exaggeration to say that avatars, the incarnations of the Divine, have done little else besides that. And what of the Divine Mother herself? The main work of an avatar is often to subdue the evil-doers, those that follow and pull others to follow the Wrong Path. And the Divine Mother, she who harbours in her bosom the supreme Truth and Consciousness and Bliss, is in one of her essential aspects, the slayer of the Demon, of the Asura.
   Now, it is precisely with the Asura that we have to deal in the present war. This is not like other warsit is not a war of one country with another, of one group of Imperialists with another, nor is it merely the fierce endeavour of a particular race or nation for world-domination: it is something more than all that. This war has a deeper, a more solemn, almost a grim significance. Some thinkers in Europe, not the mere political leaders, but those who lead in thought and ideas and ideals, to whom something of the inner world is revealed, have realised the true nature of the present struggle and have expressed it in no uncertain terms. Here is what Jules Romains, one of the foremost thinkers and litterateurs of contemporary France, says:

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Physical Science speaks of irreversibility and entropy in Nature's process. That is to say, it is stated that Nature is rushing down and running down: she is falling irrevocably from a higher to an ever lower potential of energy. The machine that Nature is, is driven by energy made available by a break-up of parts and particles constituting its substance. This katabolic process cannot be stopped or retraced; it can end only when the break-up ceases at dead equilibrium. You cannot lead the river up the channel to its source, it moves inevitably, unceasingly towards the sea in which it exhausts itself and finds its last repose andextinction. But whatever physical Science may say, the science of the spirit declares emphatically that Nature's process is reversible, that a growing entropy can be checked and countermanded: in other words, Nature's downward current resulting in a continual loss of energy and a break-up of substance is not the only process of her activity. This aspect is more than counterbalanced by another one of upward drive and building up, of re-energisation and re-integration. Indeed, evolution, as we have explained it, is nothing but such a process of synthesis and new creation.
   Evolution, which means the return movement of consciousness, consists, in its apparent and outward aspect, of two processes, or rather two parallel lines in a single process. First, there is the line of sublimation, that is to say, the lower purifies and modifies itself into the higher; the denser, the obscurer, the baser mode of consciousness is led into and becomes the finer, the clearer, the nobler mode. Thus it is that Matter rises into Life, Life into Psyche and Mind, Mind into Overmind and Supermind. Now this sublimation is not simply a process of refinement or elimination, something in the nature of our old Indian nivtti or pratyhra, or what Plotinus called epistrophe (a turning back, withdrawal or reabsorption): it includes and is attended by the process of integration also. That is to say, as the lower rises into the higher, the lower does not cease to exist thereby, it exists but lifted up into the higher, infused and modified by the higher. Thus when Matter yields Life, Matter is not destroyed: it means Life has appeared in Matter and exists in and through Matter and Matter thereby has attained a new mode and constitution, for it is no longer merely a bundle of chemical or mechanical reactions, it is instinct with life, it has become organic matter. Even so, when Lire arrives at Mind, it is not dissolved into Mind but both Life and Matter are taken up by the mental stuff, life becomes dynamic sentience and Matter is transformed into the grey substance of the brain. Matter thus has passed through a first transformation in Life and a second transformation in Mind; it awaits other transformations on other levels beyond Mind. Likewise, Life has passed through a first transformation in Mind and there are stages in this transformation. In the plant, Life is in its original pristine mode; in the animal, it has become sentient and centralised round a rudimentary desire-soul; in man, life-force is taken up by the higher mind and intelligence giving birth to idealism and ambition, dynamisms of a forward-looking purposive will.
  --
   We have spoken of four lines of Descent in the evolution and organisation of consciousness. There yet remains a fifth line. It is more occult. It is really the secret of secrets, the Supreme Secret. It is the descent of the Divine himself. The Divine, the supreme Person himself descends, not indirectly through emanations, projections, partial or lesser formulations, but directly in his own plenary self. He descends not as a disembodied force acting as a general movement, possessing, at the most, other objects and persons as its medium or instrument, but in an embodied form and in the fullness of his consciousness. The Indian word for Divine Incarnation, avatra, literally means he who has descended. The Divine comes down himself as a terrestrial being, on this material plane of ours, in order to raise the terrestrial and material Nature to a new status in her evolutionary courseeven so He incarnated as the Great Boar who, with his mighty tusk, lifted a solid mass of earth from out of the waters of the Deluge. It is his purpose to effect ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed dharmasamsthpanrthya. On the human level, he appears as a human person for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected, how a normal human being can rise from a lower status of consciousness to a higher one. The Divine is therefore known as the Lord of Yoga for Yoga is the means and method by which one consciously uplifts oneself, unites oneself with the Higher Reality. The embodied Divine is the ideal and pattern: he shows the path, himself walks the path and man can follow, if he chooses. The Biblical conception of the Son of GodGod made fleshas the intermediary between the human and the Divine, declaring, I am the Way and the Goal, expresses a very similar truth. The Divine takes a body for anotheroccultreason also. It is this: Matter or terrestrial life cannot be changedchanged radically, that is to say, transformed by the pure spiritual consciousness alone, lying above or within; also it is not sufficient to bring about only that much of change in terrestrial life which can be effected by the mere spiritual force acting in a general way. It looks as if the physical transformation which is what is meant by an ascension or emergence in the evolutionary gradient were possible only by a physical impact embodying and canalising the spiritual force: it is with his physical body that the Divine Incarnation seems to push and lift up physical Nature to a new and higher status.
   The occult seers declare that we are today on the earth at such a crisis of evolution. Earth and Man and man's earthly life need to be radically transfigured. The trouble and turbulence, the chaos and confusion that are now overwhelming this earth, indicate the acute tension before the release, the dtente of a NEW MANIFESTATION.

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   What is the implication of such a conclusion? It comes perilously near the Indian conception of avatarhood! The central line of evolutionary nisus is the line of avatarhood. At each point of the line, on the level of the newly emerged principle, there is a divine embodiment of that principle. The esoteric significance of the graded scale of avatarhood, as illustrated in Vishnu's ten Forms, has long ago been pointed out, by some thinkers, in this light.
   The principle of avatarhood stands justified in this scheme as a necessary and inevitable element in the terrestrial evolutionary movement. An avatar embodies a new emergent property: he incarnates a new principle of being and consciousness, he manifestsunfolds from below or brings down from above upon eartha higher and deeper principle of organisation. He is the nucleus round which the new organisation crystallises. A Rama comes and human society attains a new status: against a mainly vitalistic and egoistic organisation whose defender and protagonist is R avana, is set up an ideal of sattwic humanity. A Krishna appears and human consciousness is lifted, potentially at least, to a still higher level of spiritual possibility. The avatar following, rather tracing, in his upward movement the central line of the evolutionary nisus, cuts a path, as it were, in the virgin forest of a realm of consciousness still unknown and foreign to human steps. As the avatar presses and passes on, the way is cleared for other, ordinary human beings to come up and naturalise themselves in a new country promising a higher destiny which He discovers and conquers for them.
   Now at this point we reach the crux of the problem, the supreme secretrahasyam uttamamas the Gita would say. For the apex of the pyramid, the crown of evolution, the consummation of the central line of emergence would then be nothing less than the manifestation, the terrestrial incarnation of the Supreme Divine. The Deity thus fully emerged would embody the truth and play of creation in its widest scope and highest elevation; it would mean the utter fulfilment of human destiny and terrestrial Purpose.
   In Indian terminology, it would be the advent of the Purna Bhag avan in the human bodymnusm tanumsritam. All previous avatars are only a preparation for the coming of this Supreme Divine. It is said also that the present epoch marks a crucial turn and transition. We await the Kalki avatar who will wipe off the past, the Iron Age, and bring in the Golden Age, Satya Yuga.
   A question inevitably arises herewhat next? Once the evolutionary movement has reached the apex, does it stop there? After the apex, the Void? I t need not be so. The completion of the pyramid would mean simply the end of a particular order of creation, the creation in Ignorance. This is, indeed, what Sri Aurobindo envisages in his conception of the creation in supramental Gnosis. The evolutionary nisus, on its arrival at the apex, according to him crosses a borderland, leaps into another order of the world, of infinite Truth-Consciousness. Thereafter another new creation starts the building perhaps of another pyramid (if we want to continue the metaphor). The progression Of the evolutionary course is naturally expected to be an unending series. The pyramids rise tier upon tier ad infinitum. Only it is to be noted that in the basic pyramid the evolution starts from inconscience and moves from more ignorance to less ignorance through a gradually lessening density of darkness until the apex is reached where all shade of darkness is eliminated for ever. Beyond there is no mixture, however thin and diluted: it is a movement from light to light, from one expression of it to another, perhaps richer, but of the same quality.

02.03 - The Shakespearean Word, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In the world of poetry Dante is a veritable avatar . His language is a supreme magic. The word-unit in him is a quantum of highly concentrated perceptive energy, Tapas. In Kalidasa the quantum is that of the energy of the light in sensuous beauty. And Homer's voice is a quantum of the luminous music of the spheres.
   The word-unit, the language quantum in Sri Aurobindo's poetry is a packet of consciousness-force, a concentrated power of Light (instinct with a secret Delight)listen:

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Hardly she availed, wallowing, to bear and live.
  39.1

02.10 - Independence and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The lead Sri Aurobindo gave in this connection has not, sad to say, sufficiently attracted the attention of our people. Indeed what he suggested was exactly, under the circumstances, the best way to acquire the necessary fitness, organised strength, capacity, the might and consequently the rightjust the sanction, in other words, that can uphold a demand. We are always ignoring the broad fact that we have not the wherewithal to fight the British, even if it is found necessary to do so for our purpose. A revolution, meaning a chaos and confusion, is not the best means to drive out the "die-hard Imperialism" as we choose to call it. Nor can cunning or expediency or legal jugglery be of any avail, nor work that is perfunctory, desultory, scampy. The force that can compel a change in the British has got to be of a different character: neither emotional excitement nor anger nor spite nor a philosophical or moral vindication of our cause can be an adequate lever. We declare it is a war: well then, we will have to arm ourselves as in war. That is to say, we must comm and a strength that is calm, collected, poised, organisedobjectively acquired and marshalled, not simply subjectively thought out or taken for granted. That alone can be the imperative sanction to all our claims and demands, our wishes and aspirations.
   Precisely, the present war brings to our door the opportunity most suited to the acquisition and development of this power and strength. The very things the Indian temperament once had in abundance but now lacks most and has to recoverdiscipline, organization, impersonality and objectivity in work, hard and patient labour, skill of execution in minute detailsqualities by virtue of which power is not only acquired, but maintained and fosteredare now made more easily available. These qualities cannot be mastered and developed with such facility and swiftness as under the pressure of the demands of a war. This does not mean that we have got to be militarists. But the world is such that if we wish to live and prosper we must know how to make use of the materials and conditions that are given to us. Many good things are imbedded among bad ones, and wisdom and commonsense do not advise us to throw out the baby with the bath-water. That is another matter, however.
   If we had joined hands with the British in the war-work on their own termsto try to compel them to our terms is to put the cart before the horsewe would have seen that as we proceeded with the work, more and more of it came automatically under our charge, however small or slight it might have looked in the beginning. In the end or very soon we would have found that our possession of the field was an accomplished fact, there could be no question of denying or refusing, the fact had to be acceptedadmitted and ratified. It is the well-known policy of the camel which Aesop described in one of his Fables. We have to establish the inexorable logic of events which definitively solves the riddle, cuts the Gordian knot as it were. A theoretical, that is to say, a moral and legal pact or understanding is but a dam of sands.

02.11 - New World-Conditions, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   True, there are contrary voices. But as one swallow does not make a summer, even so, many such voices cannot perpetuate the past. The name, even the form of Imperialism is there, but the substance of it is how much changed, if one goes behind! The British Empire, as it stands today, is composed of three strands, we may say: the first, the front line, consists of Canada and Australia, the second, of Ireland, Egypt and Irak, and the third, mainly of India. This graded pattern shows that it is something fluid and even progressive, there is nothing rigid and final about it. The very nature of the composition seems to exert a pressure working for an equality, an equilibrium of partnership building up a genuine Commonwealth. The model is catching. An Imperialistic Russia, that has found a new avatara in Stalin, has become a champion of federalism, as the best way of preserving the imperial integrity!
   India should consider the present situation with calmness, detachment and wisdom, not hark back to the past, brooding over the mistakes and misdeeds of her erstwhile masters they are no longer masters; yes, forgiving and forgetting, one must face squarely the new situation and make the best use of it. India, that claims a spiritual heritage and a high and hoary civilisation, can afford to be idealistic even and envisage a deeper and higher law of Nature, of universal harmony and solidarity, of conscious co-operation. Apart from that, if as practical men, we look to our self-interest, then also it will be wise for us to take up the same line of procedure, viz., what idealism demands. A nation too, like the individual, can be swayed by pride, prejudice, passion, a false sense of prestige and a spirit of vengeance. However natural these reactions may seem to be, in view of the conditions of their incidence, they possess, more often than not, the property of the boomerang, they hit back the originating source itself. It has been said, for example, that the origin of the present war the rise of Hitleris due to the Versailles Treaty that ended the last war, which was, in its turn a war of revenge having its origin on the field of Sedan; this campaign of 1870 again was the natural and inevitable outcome of the Napoleonic conquest. Thus there has been a seesaw movement in national relations without a definite issue. And pessimists of today aver that we are not come to the end of the spiral.

02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In ancient times too there were conscious attempts to build and remould human society. The Rishis were not merely spiritual seers, but creators of the social order also. They saw by their vision the inner truths of things, they found principles and laws, right principles and correct laws which establish peace and stability, on the one hand, no doubt, but on the other hand serve also as the frame for the growth and fulfilment of the individual being. The king with his executive body was there to see that the laws were observed and honoured. The later law-givers (the makers of codes, smritis) had not the direct and large vision of the Rishis, but they tried their best to maintain the laws as they understood them, elaborate them, change or modify wherever possible or needed under given circumstances. In ancient Europe too, it was Plato who envisaged the ideal Republic, a government of philosophers the wise who are not actively engaged in the turmoil of life, but stand aloof and detached and can see more of the game and accordingly legislate all the better. In modern times also the rise of a Feuhrer or a Dictator seems to have been a psychological necessity: the mass consciousness is in sore need of a guide, and as the right guide is not easily available, the way of the false prophet is smooth and wide open. As a protection and antidote against such a calamity, we tried here and there to found and organise a government of all talents.
   But again, who are the talents and where are they? For a modern society produces at best clever politicians, but very few great souls if at all, who can inspire, guide and create. Not a system or organization, but such centres of forces, with creative vision and power, it is that that mankind sorely needs at this hour. System and organization come after, they can only be the embodiment of a creative vision.

02.14 - Panacea of Isms, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   As a matter of fact, Communism is best taken as a symptom of the disease society suffers from and not as a remedy. The disease is a twofold bondage from which man has always been trying to free himself. It is fundamentally the same "bondage which the great French Revolution sought most vigorously and violently to shake offan economic and an ideological bondage, that is to say, translated in the terms of those days, the tyranny of the court and the nobility and the tyranny of the Church. The same twofold bondage appears, again today combated by Communism, viz., Capitalism and Bourgeoisie. Originally and essentially, however, Communism meant an economic system in which there is no personal property, all property being held in common. It is an ideal that requires a good deal of ingenuity to be worked out in all details, to say the least. Certain religious sects within restricted membership tried the experiment. Indeed some kind of religious mentality is required, a mentality freed from normal mundane reactions, as a preliminary condition in order that such an attempt might be successful. A perfect or ideal communism may be possible only when man's character and nature has undergone a thorough and radical change. Till then it will be a Utopia passing through various avatars.
   Socialism

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The inner soul the psychicvery often undergoes a secret preparation, develops and comes forward but just waits, as it were, behind the thin though opaque screen; and because of that it gives no objective indication of its growth and readiness. We see no patent sign of what is usually known as fitness or aptitude or capacity. Otherwise how to explain the conversion of a profligate and dilettante like Augustine, or of a rebel like Paul, or of scamps like Jagai-Madhai. Often the purest gold hides in the basest ore, the diamond is coal turned, as it were, inside out. This, one would say, is the Divine Grace that blows where it listsmakes of the dumb a prattler, of the lame a mountain-climber. Yet, but what is this Divine Grace and how does it move and act? It does not act on all and sundry, it does not act on all equally. What is the reason? Appearances often belie the reality: a contrary mask is put on, it would appear, deliberately, with a set purpose. The: sense and significance of this mystery? The hard, obscure, obstinate, rebel outer crust may continue long but it is corroded from within and one day, all on a sudden, it crumbles and dissolves and becomes in a new avatar the vehicle and receptacle of the very thing it opposed and denied.
   Virtues are not indications of the fire of the inner soul, nor are vices irremediable obstacles to its growth. The inner soul, we have said, feeds upon allit is indeed fire, the omnivorous, sarvabhuk,virtues and vices and everything else and gather strength from everywhere. The mystery of miracles, of a sudden change or reversal or revolution in consciousness and way of life lies in the omnipotency of the psychic being. The psychic being has the power of making the apparently impossible, for this reason that it is a portion of the almighty Divine, it is the supreme Conscious-Power crystallised and canalised in a centre for the sake of manifestation. It is a particle from the Being, a spark of the Consciousness, a ripple from the Delight cast into the fastnesses of Matter and the, material body. Now, it is the irresistible urge of this particle, this spark, this ripple to grow and expand, to become in the end the Vast the Ocean and the Sun and the sphere of Infinityto become that not merely in an essential status but in a dynamic and apparent becoming also. The little soul, originally no bigger than a thumb, goes forward through one life after another enlarging and intensifying itself till it recovers and establishes its parent reality in this material body here below, till it unveils what is latent within itself, what is its own, what is itself,its integral self-fulfilment, the Divine integrality.

03.03 - Arjuna or the Ideal Disciple, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A certain modern critic, however, demurs. He asks why Arjuna was chosen in preference to Yudhisthira and doubts the wisdom and justice of the choice (made by Sri Krishna or the author of the Gita). Is not the eldest of the Pand avas also the best? He possesses in every way a superior dhra. He has knowledge and wisdom; he is free from passions, calm and self-controlled; he always acts according to the dictates of what is right and true. He is not swayed by the impulses of the moment or by considerations relating to his personal self; serene and unruffled he seeks to fashion his conduct by the highest possible standard available to him. That is why he is called dharmarja. If such a one is not to be considered as an ideal disciple, who else can be?
   To say this is to miss the whole nature of discipleship, at least as it is conceived in the Gita. A disciple is not a bundle of qualifications and attainments, however high or considerable they may be. A disciple is first and foremost an aspiring soul. He may not have high qualities to his credit; on the contrary, he may have what one calls serious defects, but even that would not matter if he possessed the one thing needful, the unescapable urge of the soul, the undying fire in the secret heart. Yudhishthira may have attained a high status of sttvic nature; but the highest spiritual status, the Gita says, lies beyond the three Gunas. He is the fittest person for this spiritual life who has abandoned all dharmasprinciples of conduct, modes of living and taken refuge in the Lord alone, made the Lord's will the sole and sufficient law of life. Even though to outward regard such a person be full of sins, the Lord promises to deliver him from all that. It is the soul's love for the Divine given unconditionally and without reserve that can best purify the dross of the inferior nature and render one worthy of the Divine Grace.

03.03 - A Stainless Steel Frame, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The institution of punishment is no longer respected or appreciated in modern times to the same extent as in the past, even a century ago. When character goes awry, punishment is of no avail. Punishment does not cure or redeem the criminal; it often hardens, fixes the trait that is sought to be eradicated. Fear of punishment does not always prevent one from doing wrong things. Often danger has an irresistible fascination for a certain type of temperament, especially danger of the wrong kindindeed the greater the wrong, the greater the danger and the greater the fascination. "To live dangerously" is the motto of the heroic soul, as well as of the lost soul. A strong penal system, a rigorous policing is of help no doubt to maintain "peace and order" of some kind in a society; but that is an external pressure which cannot last very long or be effective in the end.
   So the ideal proposed is that of moral regeneration. But what is the kind of moral regeneration and how is it to be effected? All depends upon that. If you issue some moral rules and regulations, inscribe them on pillars, print them in pamphlets, preach them from the platform and the pulpit, these things have been done in the past and for ages, the result is not assured and the world goes its way as ever. Something more than mental and moral rules has to be discovered: some dynamic and irresistible element in man has to be touched, evoked and brought out, something that challenges the whole world and maintains its truth and the fiat of its truth. That is the inmost soul in man, the real being behind all the apparent forms of his personality, the divine element, the very Divine in him. It is the outer man, the marginal man, man in his inferior nature that lives and moves in normal circumstances; instead, the central man, man in his higher and highest nature has to come out and take his place in the world.

03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There was no department of life or culture in which it could be said of India that she was not great, or even, in a way, supreme. From hard practical politics touching our earth, to the nebulous regions of abstract metaphysics, everywhere India expressed the power of her genius equally well. And yet none of these, neither severally nor collectively, constituted her specific genius; none showed the full height to which she could raise herself, none compassed the veritable amplitude of her innermost reality. It is when we come to the domain of the Spirit, of God-realisation that we find the real nature and stature and genius of the Indian people; it is here that India lives and moves as in her own home of Truth. The greatest and the most popular names in Indian history are not names of warriors or statesmen, nor of poets who were only poets, nor of mere intellectual philosophers, however great they might be, but of Rishis, who saw and lived the Truth and communed with the gods, of avataras who brought down and incarnated here below something of the supreme realities beyond.
   The most significant fact in the history of India is the unbroken continuity of the line of her spiritual masters who never ceased to appear even in the midst of her most dark and distressing ages. Even in a decadent and fast disintegrating India, when the whole of her external life was a mass of ruins, when her political and economical and even her cultural life was brought to stagnation and very near to decomposition, this undying Fire in her secret heart was ever alight and called in the inevitable rebirth and rejuvenation. Ramakrishna, with Vivekananda as his emanation in life dynamic and material, symbolises this great secret of India's evolution. The promise that the Divine held out in the Gita to Bharata's descendant finds a ready fulfilment in India, in Bharata's land, more perhaps than anywhere else in the world; for in India has the. Divine taken birth over and over again to save the pure in heart, to destroy the evil-doer and to establish the Right Law of life.

03.07 - Brahmacharya, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Modern education means storage of information, knowledge of thingsas much knowledge of as many things as it is possible for the brain to contain. The older ideal, however, was not so much knowledge, that is to say, packet of knowings, but capacity, first capacity in a general way, and then as its application, the capacity of knowledge. The problem was to locate, that is to say, find out the source of energy then master it, increase it, harness it and utilise it. The physico-vital energy is the most elementary and elemental energy that is nearest to us and most easily available. It is the basic energy; man starts his life with that, a child possesses it abundantly. The first problem is how to store it; evidently it is most liable to be thrown or frittered away. The first form of the discipline in the preparatory stage of early life is regularity in habits, methodical physical exercises; even a fixed routine sometimes helps much. Next comes self-control, continence, physical purity. This is Brahmacharya proper. It means the exercise of conscious will.
   We do not speak of Brahmacharya in relation to a child. The discipline can be taken up only when the body and the consciousness have attained a certain degree of growth and development. A child grows in the full free play of its life movements: the care or attention of others should weigh upon it as lightly as possible, maintaining only an atmosphere of happy influence and protection. The transition from the stage of free play to conscious control is marked in Indian society by the ceremony of upanayana, the first approach or initiation: it is the beginning of the life of Brahmacharya.

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Hinduism, one may even say, Indianism, has cast Buddhism out of India, the mother country, to the wonder of many. Buddhism came to rub out the dead deposits and accretions on the parent body and in doing so it often rubbed on the raw and against the grain. Hinduism had to accept the corrections; in the process it had to absorb, however, many elements contrary to its nature, even antipathic to its soul. Buddha was accepted as an avatar; he was given a divine status in the Hindu Pantheon. Divested, apparently, of all heterodoxical and controversial appendages, he was anointed with the sole sufficing aspect of supreme kindness, universal compassion. Even so, in and through this Assumption, not a little of the peculiarly Buddhist inspiration entered the original organism. The most drastic and of far-reaching consequence was the inauguration and idolisation of monastic life, which has become since then in Indian conception, the summum bonum, the supreme goal of human existence. It was not without reason that India's older and truer tradition cried out against Shankara being a crypto-Buddhist (pracchanna bauddha), who was yet one of the most consistent and violent critics of Buddhism.
   Life is an expression of the Divine Presence, earth is the field of labour for the godssuch was the original old-world Vedic view. It was the Buddhist dispensation that made life an inferior truth, a complex of unreality and decreed that the highest aim of man is to disappear from life after life's fitful fever to sleep well that seems to have been the motto given.

03.09 - Sectarianism or Loyalty, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is not sufficient to say that God is one and therefore wherever He is found and however He is found and whoever finds Him one must implicitly accept and obey and follow. God is one indeed: but it is equally true that he is multiple. God is not a point, but a limitless infinity, so that when one does reach Him one arrives at a particular spot, as it were, enters into only one of his many mansions. Likewise, God's manifestation upon earth has been infinitely diverse, his Vibhutis, avataras, his prophets and viceregents have been of all sorts and kinds. Precisely because God is at once one and infinitely multiple and because human nature also is likewise, if one in essence, infinitely multiple in expression, each one, while seeing and finding the one God, seeks and finds him in and through a particular formulation. That is the original meaning, the genesis and justification of creeds and dogmas. Only, it must be borne in mind, that one can be faithful even to a particular creed and dogma and yet transcend it, live a particular mode of life and yet possess at the back of it and as its support the very sense and consciousness of infinity itself. Where there is this synthetic and transcendent experience dogmatism has no place, nor conflict between creed and creed.
   One can be as catholic and boundless as infinity, still one can and has to bow down to a special figure of it, since or if one who approaches it has a figure of his own. Just in the same way as when one is in the body, one has to live a particular life framed by the body, even the mind as well as the life are canalised in the mould of the body consciousness, and yet at the same time one can live in and through the inner consciousness immeasurably, innumerably in other bodies, in the unbarred expanse of the cosmic and the transcendent. The two experiences are not contradictory, rather they reinforce each other.

03.10 - Hamlet: A Crisis of the Evolving Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Another personLaertesplaced in an analogous situation but not worried by the promptings of idealism and the sense of discrepancy between the ideal and the real, takes the world as it is, considers it all right and moves straight to his purpose; he is not a divided being, but in full and integral possession of himself and of his instruments of actioneven though this solid pragmatism does not avail him much in the end.
   The crisis in Hamlet reminds us of another somewhat similar one, that is the basis and starting-point of the great episode in the Mahabharata the Gita. Arjuna, the ideal hero and man of action, in absolute self-confidence and certitude, with no doubt or hesitation about anything in the world, advances into the very thick of the bloody strife and lo! all is changed as with a magic wand! What was to him a moment before a clear duty, an evident act of righteousness, the noblest of deeds, now appears nothing less than an inglorious slaughter. The bow of victory slips from the hand of the mighty warrior and, all nerve and tremor, he sinks down in gloom and dejection and complete confusion.
   Arjuna tided over the crisis as he could avail himself of the knowledge of the way out and the necessary help that was given by the Divine Guide. Hamlet bears the full crash of doom upon his head and makes others also share its consequences with him. At one point, however, he seemed to make just a move towards the right solution of the difficulty. He finds that the avoidance of the Evil by self-destructionwhich is a common and natural temptation in like situationsis no solution: it may lead you into a still greater evil. One has to face the evil, stand and fight it. Once this is decided, the right course for the hero (the Aryan fighter, as the Gitawould say) would be to live
   As one, in suffering all, that suffers nothing;

03.11 - The Language Problem and India, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We repeat what we have suggested, a national language flowers in one way, an international language flowers in another way. The atmosphere if not the soil, will be, in the new international consciousness, the inner life of mankind. That will become a more and more vivid, living and concrete reality. And minds open to it, soaked in it will find it quite natural to express themselves in a language that embodies that spirit. In this way, even though English might have lost a good deal of its external dominion in India, can still retain psychologically its living reality there, in minds that form as it were the vanguard of a new international age, with just the minimum amount of support needed from external circumstances and these are and may be available. And it would not be surprising, if not only English but French too in a similar way finds her votaries from among the international set in our country.
   All this, we repeat again, need not be and will not be at the cost of the national language or languages, rather the contrary.

03.16 - The Tragic Spirit in Nature, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A Jeanne d'Arc, another glorious creature, Deliverer of France, the sweetest thing that ever put on a human body, was burnt as a witch. Socrates had to drink the hemlock for having brought down heavenly knowledge upon earth. The Christ, God's own son and beloved, perished on the Cross. Krishna, the avatara, was killed by a chance arrow; and Arjuna, the peerless hero of Kurukshetra, Krishna's favourite, had to see days when he could not even lift his own bow with which he once played havoc. And in our own days, a Ramakrishna, who could cure souls could not cure his own cancer. This is the tears of thingsspoken of by a great poet the tragedy that is lodged in the hearts of things.
   There runs a pessimistic vein in Nature's movement. Due to the original Inconscience out of which she is built and also because of a habit formed through millenniums it is not possible for her to expect or envisage anything else than decay, death and frustration in the end or on the whole. To every rise there must be a fall, a crest must end in a trough. Nature has not the courage nor the faculty to look for any kind of perfection upon earth. Not that within her realm one cannot or should not try for the good; the noble, even the perfect, but one must be ready to pay the price. Good there is and may be, but it is suffered only on payment of its Danegeld to Evil. That is the law of sacrifice that seems to be fundamental to Nature's governance.

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But there is a still closer mystery, the mystery of mysteries. There has not been merely a general descent, the descent of a world-force on a higher plane into another world-force on a lower plane; but that there is the descent of the individual, the personal Godhead into and as an earthly human being. The Divine born as a man and leading the life of a man among us and as one of us, the secret of Divine Incarnation is the supreme secret. That is the mechanism adopted by the Divine to cure and transmute human illshimself becoming a man, taking upon himself the burden of the evil that vitiates and withers life and working it out in and through himself. Something of this truth has been caught in the Christian view of Incarnation. God sent upon earth his only begotten son to take upon himself the sins of man, suffer vicariously for him, pay the ransom and thus liberate him, so that he may reach salvation, procure his seat by the side of the Father in Heaven. Man corrupted as he is by an original sin cannot hope by his own merit to achieve salvation. He can only admit his sin and repent and wait for the Grace to save him. The Indian view of Incarnation laid more stress upon the positive aspect of the matter, viz, the role of the Incarnation as the inaugurator and establisher of a new order in lifedharmasasthpanrthya. The avatar brings down and embodies a higher principle of human organisation, a greater consciousness which he infuses into the existing pattern, individual or collective, which has -served its purpose, has become otiose and time-barred and needs to be remodelled, has been at the most preparatory to something else. The avatar means a new revelation and the uplift of the human consciousness into a higher mode of being. The physical form he takes signifies the physical pressure that is exerted for the corroboration and fixation of the inner illumination that he brings upon earth and in the human frame. The Indian tradition has focussed its attention upon the Goodreyasand did not consider it essential to dwell upon the Evil. For one who finds and sees the Good always and everywhere, the Evil does not exist. Sri Aurobindo lays equal emphasis on both the aspects. Naturally, however, he does not believe in an original evil, incurable upon earth and in earthly life. In conformity with the ancient Indian teaching he declares the original divinity of man: it is because man is potentially and essentially divine that he can become actually and wholly divine. The Bible speaks indeed of man becoming perfect even as the Father in Heaven is perfect: but that is due exclusively to the Grace showered upon man, not because of any inherent perfection in him. But in according full divinity to man, Sri Aurobindo does not minimise the part of the undivine in him. This does not mean any kind of Manicheism: for Evil, according to Sri Aurobindo, is not coeval or coterminous with the Divine, it is a later or derivative formation under given conditions, although within the range and sphere of the infinite Divine. Evil exists as a stern reality; even though it may be temporary and does not touch the essential reality, it is not an illusion nor can it be ignored, brushed aside or bypassed as something superficial or momentary and of no importance. It has its value, its function and implication. It is real, but it is not irremediable. It is contrary to the Divine but not contradictory. For even the Evil in its inmost substance carries or is the reality which it opposes or denies outwardly. Did not the very first of the apostles of Christ deny his master at the crucial moment? As we have said, evil is a formation necessitated by certain circumstances, the circumstances changed, the whole disposition as at present constituted changes automatically and fundamentally.
   The Divine then descends into the earth-frame, not merely as an immanent and hidden essencesarvabhtntratm but as an individual person embodying that essencemnu tanumritam. Man too, however earthly and impure he maybe, is essentially the Divine himself, carries in him the spark of the supreme consciousness that he is in his true and highest reality. That is how in him is bridged the gulf that apparently exists between the mortal and the immortal, the Infinite and the Finite, the Eternal and the Momentary, and the Divine too can come into him and become, so to say, his lower self.

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   We are familiar with the phrase "Augustan Age": it is in reference to a particular period in a nation's history when its creative power is at its highest both in respect of quantity and quality, especially in the domain of art and literature, for it is here that the soul of a people finds expression most easily and spontaneously. Indeed, if we look at the panorama that the course of human evolution unfolds, we see epochs of high light in various countries spread out as towering beacons or soaring peaks bathed in sunlight dominating the flat plains or darksome valleys of the usual normal periods. Take the Augustan Age itself which has given the name: it is a very crucial and one of the earlier outflowerings of the human genius on a considerable scale. We know of the appearance of individuals on the stage of life each with a special mission and role in various ages and various countries. They are great men of action, great men of thought, creative artists or spiritual and religious teachers. In India we call them Vibhutis (we can include the avatarasDivine Incarnationsalso in the category). Even so, there is a collective manifestation too, an upsurge in which a whole race or nation takes part and is carried and raised to a higher level of living and achievement. There is a tide in the affairs not only of men, but of peoples also: and masses, large collectivities live on the crest of their consciousness, feeling and thinking deeply and nobly, acting and creating powerfully, with breadth of vision and intensity of aspiration, spreading all around something that is new and not too common, a happy guest come from elsewhere.
   Ancient Greece, the fountainhead of European civilisationof the world culture reigning today, one can almost sayfound itself epitomised in the Periclean Age. The lightgrace, harmony, sweet reasonableness that was Greece, reached its highest and largest, its most characteristic growth in that period. Earlier, at the very beginning of her life cycle, there came indeed Homer and no later creation reached a higher or even as high a status of creative power: but it was a solitary peak, it was perhaps an announcement, not the realisation of the national glory. Pericles stood as the guardian, the representative, the emblem and nucleus of a nation-wide efflorescence. Not to speak of the great names associated with the age, even the common peoplemore than what was normally so characteristic of Greecefelt the tide that was moving high and shared in that elevated sweep of life, of thought and creative activity. Greece withdrew. The stage was made clear for Rome. Julius Caesar carried the Roman genius to its sublimest summit: but it remained for his great nephew to consolidate and give expression to that genius in its most characteristic manner and lent his name to a characteristic high-water mark of human civilisation.

04.04 - A Global Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Viewed as a progressive growth of consciousness and transformation of nature, man's advance has been marked out in a few very definite stages. The first was the purely animal manPasuwhen man lived merely as a physical being, concerned solely about his body. Then came the Pisacha, the man of vital urges in their crudest form, the man of ignorant passions and dark instincts who has been imaged in the popular mind as the ghoul. At the next stage, with a further release of the consciousness, when the larger vital impulses come into play man becomes the Rakshasa, the demon. Egoistic hunger for possession, enjoyment, enlarged and increased appetite are his characteristics. Next came the Asura, the Titan, the egoistic mental man in his earlier avatar seeking to emerge out of the purely vital nature. Ambition and pride are his guiding spirit. Prometheus is his prototype. There are still two higher types which have been established in the human consciousness and in the world atmosphere as dynamic ideals, if not as common concrete facts of the material world. The first is the ethical man, who seeks to govern his life according to some principles of light and purity, such, for example, as unselfishness, altruism, chivalry, self-abnegation, rectitude, truthfulness etc. He is the Sattwic man, as known in India. There is also a still higher category, where consciousness endeavours to go beyond mind, enters into the consciousness of the Spirit; then we have the spiritual man, the saint and the sage. Beyond lie the supra-mental domains formed of the consciousness of the gods.
   Man, individually and collectively, has passed and is passing through these steps of evolution. The last one is his goal at the present stage. To be a saint, seer or sage is not enough for man. He must be a god. Indeed when he has succeeded to be a god then only would it be possible for him to become what a saint or a seer or sage has to be in order to fulfil himself totally and integrally. The human race as a whole is progressing along the same line towards the same consummation. That is the secret purpose and end of Nature, to evolve a growing developing material form housing, embodying higher and wider ranges of consciousness, integrating all elements into a more and more intimate and inviolable unity and harmony.

04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   One may note three or four crises, practically rebirths, in India's life history. They correspond roughly with the great racial infiltrations or what is described as such by anthropologists, what others may describe as operations of blood transfusion. There was an original autochthonous people, the early humanity out of the stone age, usually called proto-Dravidians, whose remnants are still found among the older and cruder aboriginal tribes. Then the Dravidian infusion which culminated in the humanity, the Indian humanity, of Harappa and Mohenjo-daro. Next the Aryan avatar. One usually begins Indian history with the Dravido-Aryan civilisation which is taken as the basic foundation, the general layout of the whole structure. The first shock or blow the edifice received was from the Greeks and then the Huns and Scythians the Tartars something that struck at the most essential element of Indian culture and character. Psychologically the new leaven was brought in and injected by Gautama Buddha the un-Vedic Buddha the external invasion and penetration was possible because of this opening already made from within. This injection was necessary as an antidote to the decline and fall that had set in sometime between the passing of Sri Krishna and the advent of Buddha. But traditional India absorbed this new leaven and came out with a renewed and enriched personality. The next major shaking came with the Islamic inundation. This meant or would have meant a great and even catastrophic reversal, but this too in the course of centuries succeeded only in invigorating and enlarging the life and consciousness of eternal India. The last and perhaps the most dangerous assault came from the Europeans, the Portuguese, the Dutch, the French and finally, most of all, from the British. An absolutely matter-of-fact vitalistic Europe overran and overwhelmed a predominantly otherworldly spirit and almost succeeded in obliterating that spirit and replacing it by a replica of its own life-pattern and Weltanschauung. Even such a blow India could survive, not only so, could utilise it for her own purpose, for the greater fulfilment of her mission in life. She is coming out of that ordeal a towering personality, a godhead for the remoulding of humanity and earth-life.
   It may be argued that all nations and peoples are a mixture of various races and foreign strands which are gradually, soldered and unified together in course of time. The British nation, for example, is built upon a base of Celtic blood and culture (the original Briton), to which were added one by one the German (Angles and the Saxon), the Danish, the French. But what is to be noted is that the resultant is at the end some-thing very different from the start something unrecognisable when compared with the original pattern and genius. The resultant seems to be arrived at not by a gradual evolution and continuous transformation but by disparate echelons or , breaks, as it were, in the line. In France also or in Italy the growth and the unification were achieved through violent revolutions, eruptions and irruptions. In the former, a Gaelic and Iberian base and in the latter an Etruscan were all but swept off by the Roman rule which again saw its end at the hand of the Barbarians. The history of Greece offers a typical picture of the destiny of these peoples. Her life-line is sundered completely at three different epochs giving us not one but three different personalities or peoples: at the outset there was the original classical Greece, then the first and milder although sufficiently serious break came with the Roman conquest; the second catastrophic change was wrought by the Goths and Vandals which was stabilised in the Byzantine Empire and the third avatar appeared with the Turkish regime. At the present time, she is acquiring another life and body.
   Indeed, viewed from this angle, the whole conscious personality of Europe seems to have been cut across by such hiatuses, two or three of them of a serious kind. Upon a primitive and mythologic stratum was laid the Grco-Roman and then there was a strong Hebraic or Old Testament influence, finally the known Christian or New Testament element; to that must be added the modern New Enlightenment, that is to say, of Science and Rationalism and Materialism. These several strands have not been welded or harmonised together very well. They are very often at variance with each other and combating each other. It is this schizophrenia that lies at the bottom of European malady. Europe has not been able to develop a wholly unified or one-pointed spiritual personality. On the other hand, it has developed very well-defined and sharply separated nations in its bosom, a sign and resultant of the lack of complete integration. India has some-times been spoken of as a continent consisting of many and varied nations, and not as a unified nation, she being more like Europe than a particular nation like England or France. We may answer that India possesses a more unified soul than Europe and that is why her sub-nations do not stand out in any intransigent separativeness like the nations in Europe. Even Asia possesses a more unified and integrated soul-personality than Europe; for, as I have said, her peoples stand upon a deeper strand of life and consciousness, something that is in contact with and is inspired by the Spiritual truth and reality. It is more so in India, where one has the very emblem and exemplar of this spiritual unity and the spiritual personality that derives from there.

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The crucial problem however lies, in a sense, in the way that the goal is to be reached, in the modus operandi. How is the higher status, whatever it is, to be brought down, made effective, be established here on earth and in life. Ideals there have been always and many; evidently we do not know how to go about the business and actualise what is thought and dreamed. About the new ideal too, suggestions have been made with regard to the path to be followed to reach it and are being tried and tested. Some say a life of inner or ethical discipline, conscious effort on the part of each Individual for his own sake is needed: the higher reality must be reached first by a few individuals, it cannot be attained by 'mass action. Others declare that personal effort will not lead very far; if there is to be a great or fundamental change in human nature, it is the Divine Grace alone that can bring it about. The surpassing of man is a miracle and only the supreme magician as an avatara can do it. Others, again, are not prone to believe in a physical Incarnationsomewhat difficult usually for a European mind but would accept subtler forces or even superior beings, other than the human category, as aids and agents in the working out of the great future.
   It is India's great achievement and speciality that she has found the way the way to all truly high fulfilment. It is Yoga and the Yogic consciousness. Yoga is the science and art of discovering the higher truths, indeed, the highest reality and of living there, not a midway moral elevation only. In its integral view it combines all the three processes mentioned above. The Yogic consciousness seeks to lift the consciousness as high as possible, in fact, to the very highestit literally means union or identity (with the highest Reality, Spirit or God). Thus it has the true perception or vision of the forces that act in and upon the world and the powers that decide and is in union with them. The Yogic consciousness and power is also embodied in the Divine Incarnation for he is Yogeshwara: and in India it is accepted as a commonplace that God descends in a human shape, whenever there is a great crisis and man needs salvaging and salvation. God comes then with all his angels, with the divine host to battle for him and with him to establish the Dharma.

04.30 - To the HeightsXXX, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What avails the senses each to pursue its luring fire
   That leads but to a dismal engulfing bog,

04.36 - To the Heights-XXXVI, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   avaunt, Darkness and Night!
   Hail, Light of the Beyond!

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The general idea of a descent of the Spirit, that is to say, the Divine, the conception of avatra and avataraais, of course, not new. But here there is a difference. avatara or avatarana in the older disciplines was more or less an intervention of God as God, the working of a Force come specifically in the midst of the world circumstances, maintaining still its divine transcendental character, to work out a given problem, accomplish a special mission and then, when the work is done, retire to its own status. It is, as it were, a weapon of flame and light hurled into the earthly frayeven like the discus of Vishnu and having accomplished its mission, going back into the hand of the thrower, its fount and origin. The task of the avatara was usually bhbhra-haraa, lightening earth's load: it means removing the sinful and preserving the virtuous, re-establishing the reign of Law. Esoterically, he also embodied the Way to spiritual fulfilment. There was no question of saving humanityit was more serving than savingby transfiguring it, giving it a new body and life and mind, nor was there any idea of raising the level of earth-consciousness.
   The Divine acts in three different ways in his three well-known aspects. As the transcendent Reality he is above and beyond creation, he is the Unmanifest, although he may hold within either involved or dissolved the entire manifestation. Next, he is the manifestation, the cosmic or the universal; he is one with creation, immanent in it, still its master and lord. Finally, he has an individual aspect: he is a Person with whom human beings can enter into relations of love and service. The Divine incarnate as a human being, is a special manifestation of the Individual Divine. Even then, as an embodied earthly person, he may act in a way characteristic of any of the three aspects. The Divine descended upon earth, as viewed by Sri Aurobindo, does not come in his transscendental aspect, fundamentally aloof and away, in his absolute power and consciousness, working miracles here; for transcendence can do nothing but that in the midst of conditions left as they are. Nor does he manifest himself only as his cosmic power and consciousness, imbedded in the creation and all-pervading, exercising his influence through the pressure of Universal Law, perhaps in a concentrated form, still working gradually, step by step, as though through a logical process, for the maintenance of the natural order and harmony, lokasagraha. God can be more than that, individualised in a special, even a human sense. His individual being can and does hold within itself his cosmic and transcendental self covertly in a way but overtly too in a singular manner at the same time. The humanised personality of the Divine with his special role and function is at the very centre of Sri Aurobindo's solution of the world enigma. The little poem A God's Labour in its short compass outlines and explains beautifully the grand Mystery.
   The usual idea of God (as the theists hold, for example) is that he is an infinite eternal impassible being, aloof from human toils and earthly turmoils, himself untouched by these and yet, in and through them, directing the world for an inscrutable purpose, unless it is for leaning towards it and stretching out the hand of Grace to those of the mortals who wish to come out of the nightmare of life, sever the coils of earthly existence. But the Divine in order to be and remain divine need not hold to his seat above and outside the creation, severely separated from his creatures. He can, on the contrary, become truly the ordinary man and labour as all others, yet maintaining his divinity and being conscious of it. After all, is not man, every human being, built in the same pattern, a composite of the earthly human element supported and infused by a secret divine element? However, God, the individual Divine, does become man, one of them and one with them. Only, his labour thereby increases manifold, hard and heavy, although for that very reason full of a bright rich multiple promise. The Divine's self-hurilanisation has for it a double purpose: (I) to show man by example how he can become what he truly is, how he can divinise himself: the Divine as man lives out the life of a sadhakawholly and completely; (2) to help concretely by his own force of consciousness the world and man in their endeavour for progress and evolution, to give the help wholly and completely from the innermost status of the self down to the most external physical body and the material field. This help again is a twofold function. The first is to make available, gather within easy reach, the high realisations, the spiritual treasures that are normally stored in a heaven somewhere else. The Divine Man brings down the divine attributes close to our earth, turns them from mere far possibilities into near probabilities, even imminent realities. They are made part and parcel, constituent elements of the earthly atmosphere, so that one has only to open one's mouth to brea the in, extend one's arms to seize and possess them: even to this opening and this gesture man is helped by the concrete touch and presence of the Divine. Further, the help and succour come in another way which is more intimate, more living and appealing to man.
   A great mystery of existence, its central rub is the presence of Evil. All spiritual, generally all human endeavour has to face and answer this Sphinx. As he answers, so will be his fate. He cannot rise up even if he wishes, earth cannot progress even when there is the occasion, because of this besetting obstacle. It has many names and many forms. It is Sin or Satan in Christianity; Buddhism calls it Mara. In India it is generally known as Maya. Grief and sorrow, weakness and want, disease and death are its external and ubiquitous forms. It is a force of gravitation, as graphically named by a modern Christian mystic, that pulls man down, fixes him upon earth with its iron law of mortality, never allowing him to mount high and soar in the spiritual heavens. It has also been called the Wheel of Karma or the cycle of Ignorance. And the aim of all spiritual seekers has been to rise out of itsome-how, by force of tapasy, energy of concentrated will or divine Gracego through or by-pass and escape into the Beyond. This is the path of ascent I referred to at the outset. In this view it is taken for granted that this creation is transient and empty of happinessanityam asukham (Gita)it is anatta, empty of self or consciousness (Buddha) and it will be always so. The only way to deal with it, the way of the wise, is to discard it and pass over.
  --
   The integral Divine not merely suffers (as in the Christian tradition) a body material, He accepts it in his supernal delight, for it is his own being and substance: it is He in essence and it will become He in actuality. When he comes into the world, it is not as though it were a foreign country; he comes to his own,only he seeks to rebuild it on another scale, the scale of unity and infinity, instead of the present scale of separativism and finiteness. He comes among men not simply because he is' moved by human miseries; he is no extra-terrestrial person, a bigger human being, but is himself this earth, this world, all these miseries; he is woven into the fabric of the universe, he is the warp and woof that constitute creation. It is not a mere movement of sympathy or benevolence that actuates him, it is a total and absolute identification that is the ground and motive of his activity. When he assumes the frame of mortality, it is not that something outside and totally incongruous is entering into him, it is part and parcel of himself, it is himself in one of his functions and phases. Consequently, his work in and upon the material world and life may be viewed as that of self-purification and self-illumination, self-discipline and selfrealisation. Also, the horrors of material existence, being part of the cosmic play and portion of his infinity, naturally find shelter in the individual divine incarnation, are encompassed in his human embodiment. It is the energy of his own consciousness that brought out or developed even this erring earth from within it: that same energy is now available, stored up in the individual formation, for the recreation of that earth. The advent and acceptance of material existence meant, as a kind of necessity in a given scheme of divine manifestation, the appearance and play of Evil, the negation of the very divinity. Absolute Consciousness brought forth absolute unconsciousness the inconscientbecause of its own self-pressure, a play of an increasingly exclusive concentration and rigid objectivisation. That same consciousness repeats its story in the individual incarnation: it plunges into the material life and matter and identifies itself with Evil. But it is then like a pressed or tightened spring; it works at its highest potential. In other words, the Divine in the body now works to divinise the body itself, to make of the negation a concrete affirmation. The inconscient will be embodied consciousness.
   The humanist said, Nothing human I reckon foreign to me," In a deeper and more absolute sense the divine Mystic of the integral Yoga says the same. He is indeed humanity incarnate, the whole mankind condensed and epitomised in his single body. Mankind as imbedded in ignorance and inconscience, the conscious soul lost in the dark depths of dead matter, is he and his whole labour consists in working in and through that obscure "gravitational" mass, to evoke and bring down the totality of the superconscient force, the creative delight which he is essentially in his inmost and topmost being. The labour within himself is conterminous with the cosmic labour, and the change effected in his being and nature means a parallel change in the world outside, at least a ready possibility of the change. All the pains and weaknesses normal humanity suffers from, the heritage of an inconscient earthly existence, the Divine takes into his incarnated bodyall and more and to the highest degreeinto a crucible as it were, and works out there the alchemy. The natural man individually shares also each other's burden in some way, for all are interconnected in lifeaction at one point has a reaction at all other points: only the sharing is done unconsciously and is suffered or imposed than accepted and it tends to be at a minimum. An ordinary mortal would break under a greater pressure. It is the avatar who comes forward and carries on his shoulders the entire burden of earthly inconscience.
   Suffering, incapacity and death are, it is said, the wages of earthly life; but they are, in fact, reverse aspects of divine truths. Whatever is here below has its divine counterpart above. What appears as matter, inertia, static existence here below is the devolution of pure Existence, Being or Substance up there. Life-force, vital dynamism here is the energy of Consciousness there. The pleasure of the heart and emotions and enjoyment is divine Delight. Finally, our mind with its half-lighted thinking power, its groping after knowledge has at its back the plenary light of the Supermind. So the aim is not to reject or withdraw from the material, vital and mental existence upon the earth and in this body, but house in them, make them concrete vehicles, expressions and embodiments of what they really are.

05.03 - Bypaths of Souls Journey, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The soul in Nature grows along a definite line and the descent also of higher principles overarching that soul happens also in the same line connecting it with its archetype in the supreme status. This we may call the major line of development through various avataras one after another: but apart from this there may also be subsidiary formations that are its emanations or are added to it from elsewhere either temporarily or even permanently. The soul can put out derivative or ancillary emanations, parts of its being and consciousness, a mental or vital or even a subtle physical movement or formation which can take a body creating a temporary, a transient personality or enter into another's body and another personality in order to go through a necessary experience and gather an element needed for the growth of its being and consciousness. One can recall here the famous story of Shankaracharya Who entered into the body of a king (just dead, made him alive and lead the life of the king) in order to experience love and enjoyment, things of which, being a Sannyasi, he was innocent. Similarly one can take into one-self such parts and elements from others which he wishes to utilise for his growth and evolution. It is said that a man with low carnal instincts and impulses becomes an animal of that type in his next life. But perhaps it is truer to say that a part only the vital part of animal appetiteenters into or takes shape in an animal: the soul itself, the true or the whole being of the person, once become human, does not revert to animalhood. The animal portion in man that refuses to be taken up and integrated, sublimated into the higher human consciousness has to be satisfied and exhausted, as much as possible, in the animal way.
   There is also the other question asked very often whether men and women always follow different lines of growth or whether there may be intermixture of the lines. Although the soul is sexless, still it may be said that on the whole there are these two lines, masculine and feminine; and generally a soul follows the same line in its incarnations. The soul difference is not in the sex as we know it; but there is a disposition and character that mark the difference and each type, masculine or feminine, is that because of some special role to fulfil, a particular kind of work to be done in a particular way. The difference is difficult to define exactly; but one may say, in the language of the mystics, that it "is the difference between the left hand and the right hand. The mystics refer to the two sides of consciousness, that of light and that of force (chit-tapas), that is to say, knowledge and power. It is not that the two are quite separate entities, they are together and grow together; but in actuality one aspect is more in front than the other. The masculine aspect is often termed as the right hand and the feminine as the left hand of the conscious being. And in a general way man represents the knowledge aspect the conceptual dynamism and woman represents the executive dynamism. This definition however should not be taken absolutely or rigidly. So it can be said that a woman generally remains a woman in all her births and man like-wise remains a man. Here too, although there may not be a central metamorphosis, there may be a partial change: that is to say a part of a mantoo womanish, so to saymay enter a woman and live and fulfil itself or exhaust there; and the masculine part of a woman also can identify itself with its type and pattern in a man. The difference, however, between Purusha and Prakriti, philosophically, seems to be very definite and clear; but in actuality, when they take form and embodiment, it is not easy to define the principles or qualities that mark out the two. At the source when the difference starts, it is a matter of stress and temper and not any so-called division of labour as human mind ordinarily understands it.

05.07 - The Observer and the Observed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now, there are four positions possible with regard to the world and reality, depending on the relation between the observer and the observed, the subject and the object. They are:(I) subjective, (2) objective, (3) subjective objective and (4) objective subjective. The first two are extreme positions, one holding the subject as the sole or absolute reality, the object being a pure fabrication of its will and idea, an illusion, and the other considering the object as the true reality, the subject being an outcome, an epiphenomenon of the object itself, an illusion after all. The first leads to radical or as it is called monistic spirituality the type of which is May avada: the second is the highway of materialism, the various avataras of which are Marxism, Pragmatism, Behaviourism etc. In between lie the other two intermediate positions according to the stress or value given to either of the two extremes. The first of the intermediates is the position held generally by the idealists, by many schools of spirituality: it is a major Vedantic position. It says that the outside world, the object, is not an illusion, a mere fabrication of the mind or consciousness of the subject, but that it exists and is as real as the subject: it is dovetailed into the subject which is a kind of linchpin, holding together and even energising the object. The object can further be considered as an expression or embodiment of the subject. Both the subject and the object are made of the same stuff of consciousness the ultimate reality being consciousness. The subject is the consciousness turned on itself and the object is consciousness turned outside or going abroad. This is pre-eminently the Upanishadic position. In Europe, Kant holds a key position in this line: and on the whole, idealists from Plato to Bradley and Bosanquet can be said more or less to belong to this category. The second intermediate position views the subject as imbedded into the object, not the object into the subject as in the first one: the subject itself is part of the object something like its self-regarding or self-recording function. In Europe apart possibly from some of the early Greek thinkers (Anaxagoras or Democritus, for example), coming to more recent times, we can say that line runs fairly well-represented from Leibnitz to Bergson. In India the Sankhyas and the Vaisheshikas move towards and approach the position; the Tantriks make a still more near approach.
   Once again, to repeat in other terms the distinction which may sometimes appear to carry no difference. First, the subjective objective in which the subject assumes the preponderant position, not denying or minimising the reality of the object. The external world, in this view, is a movement in and of the consciousness of a universal subject. It is subjective in the sense that it is essentially a function of the subject and does not exist apart from it or outside it; it is objective in the sense that it exists really and is not a figment or imaginative construction of any individual consciousness, although it exists in and through the individual consciousness in so far as that consciousness is universalised, is one with the universal consciousness (or the transcendental, the two can be taken together in the present connection). Instead of the Kantian transcendental idealism we can name it transcendental realism.

05.09 - Varieties of Religious Experience, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But can we say, I am born of God, and yet I am not God? So the Indian boldly declares, all this is the supreme Divine, there is nothing else than the Divinesarvam khalvidam brahma I am He, Thou are That, or again, that which is in me and the conscious being which is there in the Sun are one and the same thing. God has created man and the world, He is in man and in the world, He has become and is man and the world. Not only so. Not only does God become the clod of earth by reducing his potentialto zero, so to say; but He descends often enough in his own being and consciousness here below, assuming a human form for a special work and a special purpose. This is the Indian conception of avatarhood.
   The Christian conception seems to occupy an intermediary position, being a sort of connecting link between the two. Christ is not only the Son of God, he is also the God-Manhe declares very clearly and categorically that he and the Father in heaven are one and that everyone should be as perfect as God himself. Still a difference is maintained. First of all, with regard to the birth. The God-Man was not born in sin like ordinary mortals, an immaculate virgin gave him birth. And with regard to the union or identity of Father and Son, the fusion is not absolute. Man is asked to be as pure and perfect as God, but only in kind and not in being and substance. The purified and perfect souls sit by the side of God in heaven, they do not lose themselves in God. The Vaishn ava conception in India was in the same line. The liberated soul, according to it, dwells with God in the same world, possesses God's qualities the union is that of Salokya and Sadharmaya but it does not become one and indivisible with God (Sayujya).

05.14 - The Sanctity of the Individual, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The sanctity of the individual, the value of the human person is one of the cardinal articles of faith of the modern consciousness. Only it has very many avatars. One such has been the characteristic mark of the group of philosophers (and mystics) who are nowadays making a great noise under the name of Existentialists. The individual personality exists, they say, and its nature is freedom. In other words, it chooses, as it likes, its course of life, at every step, and Creates its destiny. This freedom, however, may lead man and will inevitably lead him, according to one section of the group, to the perception and realisation of God, an infinite in which the individual finite lives and moves and has his being; according to others, the same may lead to a very different consummation, to Nothingness, the Great Void, Nihil. All existence is bounded by something unknown and intangible which differs according to your luck or taste,one would almost say to your line of approach, put philosophically, according either to the positive pole or the negative, God or Non-existence. The second alternative seems to be an inevitable corollary of the particular conception of the individual that is entertained by some, viz.,the individual existing only in relation to individuals. Indeed the leader of the French school, Jean-Paul Sartrenot a negligible playwright and novelistseems to conceive the individual as nothing more than the image formed in other individuals with whom he comes in contact. Existence literally means standing out or outside (ex+sistet), coming out of one-self and living in other's consciousnessas one sees one's exact image in another's eye. It is not however the old-world mystic experience of finding one's self in other selves. For here we have an exclusively level or horizontal view of the human personality. The personality is not seen in depth or height, but in line with the normal phenomenal formation. It looks as though, to save personality from the impersonal dissolution to which all monistic idealism leads, the present conception seeks to hinge all personalities upon each other so that they may stand by and confirm each other. But the actual result seems to have been not less calamitous. When we form and fashion each other, we are not building with anything more substantial than sand. Personalities are thus mere eddies in the swirl of cosmic life, they rise up and die down, separate and melt into each other and have no consistency and no reality in the end. The freedom too which is ascribed to such individuals, even when they feel it so, is only a sham and a make-believe. Within Nature nothing is free, all is mechanical lawKarma is supreme. The Sankhya posits indeed many Purushas, free, lodged in the midst of Prakriti, but there the Purusha is hardly an active agent, it is only an inactive, passive, almost impotent, witness. The Existentialist, on the contrary, seeks to make of the individual an active agent; he is not merely being, imbedded or merged in the original Dasein, mere existence, but becoming, the entity that has come out, stood out in its will and consciousness, articulated itself in name and form and act. But the person that stands out as part and parcel of Prakriti, the cosmic movement, is, as we have said, only an instrument, a mode of that universal Nature. The true person that informs that apparent formulation is something else. .
   To be a person, it is said, one must be apart from the crowd. A person is the "single one", one who has attained his singularity, his individual wholeness. And the life's work for each individual person is to make the crowd no longer a crowd, but an association of single ones. But how can this be done? It is not simply by separating oneself from the crowd, by dwelling upon oneself that one can develop into one's true person. The individuals, even when perfect single ones, do not exist by themselves or in and through one another. The mystic or spiritual perception posits the Spirit or God, the All-self as the background and substance of all the selves. Indeed, it is only when one finds and is identified with the Divine in oneself that one is in a position to attain one's true selfhood and find oneself in other selves. And the re-creation of a crowd into such divine individuals is a cosmic work in which the individual is at best a collaborator, not the master and dispenser. Anyway, one has to come out of the human relationship, rise above the give-and-take of human individualshowever completely individual each one may beand establish oneself in the Divine's consciousness which is the golden thread upon which is strung all the assembly of individuals. It is only in and through the Divine, the Spiritual Reality and Person, that one enters into true relation and dynamic harmony with others.

05.31 - Divine Intervention, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Man or Nature does not mark time; they are always on the march. The march would have been a thrice vicious circle, a mere issueless repetition of the old and the agelong but for this stress of a higher destiny behind. Great souls, Vibhutis, avatars themselves are incarnations of such descents of higher and other forces from toprung sources.
   The higher the source the greater, more substantial and permanent is the miracle. The miracle of miracles awaits the destiny of man on earth when the supreme consciousness of the Divine will descend here into Matter and mould all mortality into immortality.

06.02 - Darkness to Light, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   You may not be able to do the ideal things at a given moment. You may not comm and the perfect gesture that is expected of you in a set of circumstances; the Divine may seem to be veiled from you and you do not hear the direct voice. But it does not matter. What is expected of you is to do your best, do the best' that you are capable of at that moment. That highest that is present to you, the summit available for the time and under the circumstances that should be the source and inspiration of your act. Act on the heights where you stand and aspire for still higher heights.
   ***

06.09 - How to Wait, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   And then there is a time, a propitious time for everything. A thing cannot be done at any time, it has its own appointed hour; you cannot succeed even if you attempt a hundred times before that hour strikes. But when the time is ripe, how easily a thing seems to get done! In what does this ripeness of time consist, what are the marks of the propitious hour? It is when you are in complete possession of the right instruments and when the disposition of circumstances is such that they concur to help and execute and not mar and obstruct. But how to find out or recognise when such conditions are available? Not by your mind or external reasoning. You must have the intuition, and instinctive perception of the situation. Always the indication is there in the very poise of your consciousness. That is to say, when it is filled with a great calm, trust and confidence, a luminous concentration.
   ***

07.06 - Record of World-History, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Naturally the process is not easy and available to every-body, as an ordinary book. It requires a special aptitude and special discipline.
   ***

07.45 - Specialisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But it is a very natural and spontaneous movement in man to change from one work to another in order to maintain a kind of balance. Change also means rest. We have often heard of great artists or scholars seeking for rest and having great need for it. They find it by changing their activity. For example, Ingres was a painter; painting was his normal and major occupation. But whenever he found time he took up his violin. Curiously, it was his violin which interested him more than his painting. He was not very good at music, but he took great pleasure in it. He was sufficiently good at painting, but it interested him less. But the real thing is that he needed a stable poise or balance. Concentration upon a single thing is very necessary, I have said, if one aims at a definite and special result; but one can follow a different line that is more subtle, more comprehensive and complete. Naturally, there is a physical limit somewhere to your comprehensiveness; for on the physical plane you are confined in respect of time and space; and also it is true that great things are difficult to achieve unless there is a special concentration. But if you want to lead a higher and deeper life, you can comm and capacities which are much greater than those available to the methods of restriction and limitation belonging to the normal consciousness. There is a considerable advantage in getting rid of one's limits, if not from the point of view of actual accomplishment, at least from the point of view of spiritual realisation.
   ***

08.24 - On Food, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   It is not like your stomach which can digest only a limited quantity of food and this food again can give out only a portiona very small portionof its energy. For after the energy spent in swallowing, masticating, digesting, etc. how much of it still remains available? If, on the other hand, you learnyou learn instinctively, it is a kind of instinctto draw from the universal energy which is freely available in the world and in any quantity, you can take it in and absorb as much as you are capable of doing. Thus, as I have said, when there is not the support from below coming from food, the body makes an automatic movement to get the needed energy from the environment. It gets at times, more than enough, even an overdose and that puts you in a state of tension or stimulation. And if your body is strong and can remain without food for some time, then you can maintain your poise and utilise the energies in all waysto make inner progress, for example, to become more conscious, to change your nature. But if your body does not have much reserve, it gets easily weakened by fast, then there occurs a disharmony between the intensity of the energies you absorb and the capacity of the body to hold them and that upsets you. You lose your poise, the equilibrium of the forces is broken and anything can happen. In any case, if such a thing happens, you lose a good deal of self-control, you get excited and this unnatural excitement you consider as a higher state of consciousness. But it is an inner unbalance, nothing more. Otherwise, in that state your senses get refined and receptive. Thus when you fast and do not draw energy from below, if you smell a flower, you feel nourished, the perfume you brea the in serves as food, it gives you energy and this you would not have known but for the fasting.
   In this condition certain faculties become intensified and that is taken as a spiritual effect. But in reality it has very little to do with spirituality. However, instead of thinking all the while about food, how to get it and eat it, if one were to take to fasting for the sake of freeing oneself from the bondage of food preoccupation, rising a little in the scale of consciousness, it would be a good thing. If you have the faith it will do you good, it will purify you, make you progress a little. In that way it is all right: it will not do any harm to your body except making it a little slimmer. But if you fast and then continuously turn back to it and think of the food that you might have eaten or are likely to eat after the fasting, well, such fasting is worse than feasting.

08.36 - Buddha and Shankara, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Some say that the Buddha was an avatar, others say he was not.
   To use the names as known in India, I think it is the avataras of Vishnu (the aspect of the Divine that builds and preserves), who come to prove that the Divine can live upon earth; whereas, each time that Shiva has manifested (the aspect that works to transform and destroy), it was in persons who have tried to fight against illusion and demolish what existed.
   I have reasons to think that 'the Buddha manifested something of the Shiva power. It was the same compassion and comprehension of all misery and it was the same force that destroys, evidently with the intention of transforming, but destroying more than constructing.

08.38 - The Value of Money, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   It is a catastrophe to have money. It makes you stupid, it makes you avaricious, it makes you wicked. It is one of the biggest calamities in the world. Money is a thing which one should not possess unless and until he is without desire, without attachment. When one has a consciousness as wide as the earth, then only one can have all the money there is upon earth and that would be good for everybody. But until then as much money as you have, so much the curse there is upon you. I will tell this to the face of everybody, even to the face of the man who considers it a merit to be rich. It is a calamity; it is also perhaps a disgrace, a fall from the Divine Grace, the expression of a Divine discontent.
   It is infinitely more difficult to be rich and also to be wise, intelligent and generousto be generous, please note,when one is rich than when one is poor. I have seen and known many persons in many countries; the most generous persons were always the poorest. As soon as the pocket becomes full, you are seized as if with a malady, a sordid attachment to money. I assure you it is a malediction.

09.10 - The Supramental Vision, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   To live totally in the supramental knowledge, one must have other means of expression than those available at present. New modes of expression have to be developed for expressing supra mental things in a supramental way. At present we have to raise our mental faculty to its maximum, to a sort of frontier that is hardly visible and which yet exists; for our means of expression still belong to this mental world and they do not possess supramental power. We do not have the necessary organs. We must become beings of the supramental world, with a supramental substance, a supramental inner organisation, to express the supramental knowledge in a supramental way. Till now we could, in some part of our consciousness, come out wholly into the supramental vision and knowledge, but could not express it from there. We had to come, as I say, one plane lower down to be able to express ourselves.
   That is how this veil is transparent to the consciousness, for the consciousness sees and knows things in a supramental way, but a part remains veiled and comes out only progressively, for it has not the means to do otherwise.

100.00 - Synergy, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  down. So we put down the tensile strength of the commercially available iron __ the
  highest that we can possibly accredit is about 60,000 pounds per square inch
  --
  When supplies are available, humans daily consume about two dry pounds of food
  as well as five pounds of water and seven pounds of oxygen, which their blood

10.02 - The Gospel of Death and Vanity of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  The avatars have lived and died in vain,
  Vain was the sage's thought, the prophet's voice;

1.002 - The Heifer, #Quran, #unset, #Zen
  48. And beware of a Day when no soul will avail another in the least, nor will any intercession be accepted on its behalf, nor will any ransom be taken from it, nor will they be helped.
  49. And recall that We delivered you from the people of Pharaoh. They inflicted on you terrible persecution, killing your sons and sparing your women. Therein was a tremendous trial from your Lord.
  --
  123. And beware of a Day when no soul will avail another soul in any way, and no ransom will be accepted from it, and no intercession will benefit it, and they will not be helped.
  124. And when his Lord tested Abraham with certain words, and he fulfilled them. He said, “I am making you a leader of humanity.” He said, “And my descendants?” He said, “My pledge does not include the wrongdoers.”
  --
  282. O you who believe! When you incur debt among yourselves for a certain period of time, write it down. And have a scribe write in your presence, in all fairness. And let no scribe refuse to write, as God has taught him. So let him write, and let the debtor dictate. And let him fear God, his Lord, and diminish nothing from it. But if the debtor is mentally deficient, or weak, or unable to dictate, then let his guardian dictate with honesty. And call to witness two men from among you. If two men are not available, then one man and two women whose testimony is acceptable to all—if one of them fails to remember, the other would remind her. Witnesses must not refuse when called upon. And do not think it too trivial to write down, whether small or large, including the time of repayment. That is more equitable with God, and stronger as evidence, and more likely to prevent doubt—except in the case of a spot transaction between you—then there is no blame on you if you do not write it down. And let there be witnesses whenever you conclude a contract, and let no harm be done to either scribe or witness. If you do that, it is corruption on your part. And fear God. God teaches you. God is aware of everything.
  283. If you are on a journey, and cannot find a scribe, then a security deposit should be handed over. But if you trust one another, let the trustee fulfill his trust, and let him fear God, his Lord. And do not conceal testimony. Whoever conceals it is sinner at heart. God is aware of what you do.

1.003 - Family of Imran, #Quran, #unset, #Zen
  10. As for those who disbelieve, neither their wealth nor their children will avail them anything against God. These will be fuel for the Fire.
  11. Like the behavior of Pharaoh’s people and those before them. They rejected Our signs, so God seized them for their sins. God is Strict in retribution.
  --
  116. As for those who disbelieve, neither their possessions nor their children will avail them anything against God. These are the inhabitants of the Fire, abiding therein forever.
  117. The parable of what they spend in this worldly life is that of a frosty wind that strikes the harvest of a people who have wronged their souls, and destroys it. God did not wrong them, but they wronged their own selves.

1.004 - Women, #Quran, #unset, #Zen
  17. Repentance is available from God for those who commit evil out of ignorance, and then repent soon after. These—God will relent towards them. God is Knowing and Wise.
  18. But repentance is not available for those who commit evils, until when death approaches one of them, he says, “Now I repent,” nor for those who die as disbelievers. These—We have prepared for them a painful torment.
  19. O you who believe! It is not permitted for you to inherit women against their will. And do not coerce them in order to take away some of what you had given them, unless they commit a proven adultery. And live with them in kindness. If you dislike them, it may be that you dislike something in which God has placed much good.
  --
  128. If a woman fears maltreatment or desertion from her husband, there is no fault in them if they reconcile their differences, for reconciliation is best. Souls are prone to avarice; yet if you do what is good, and practice piety—God is Cognizant of what you do.
  129. You will not be able to treat women with equal fairness, no matter how much you desire it. But do not be so biased as to leave another suspended. If you make amends, and act righteously—God is Forgiving and Merciful.

1.007 - The Elevations, #Quran, #unset, #Zen
  48. And the dwellers of the Elevations will call to men they recognize by their features, saying, “Your hoardings did not avail you, nor did your arrogance.”
  49. “Are these the ones you swore God will not touch with mercy?” “Enter the Garden; you have nothing to fear, and you will not grieve.”

1.008 - The Principle of Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This is the argument of the central principle of individuality called the ego, or the asmita or ahamkara. The protection of this ego is the main function of our psychophysical individuality. Its existence and its operation have two sides or aspects of emphasis a like for certain things, and a dislike for certain other things. We may be wondering why it is that we like certain things and dislike certain things. Is there any reason behind it? The reason is not easily available, though it is available if we go a little deeper. A like, a want, a love or an affection is that pattern of the movement of our consciousness towards an external object, whose characteristics are observed by the mind for the time being to be the counterpart, the correlative of the present condition of one's individuality so much so that when the condition of our personality changes, our like or love will also change. We cannot go on loving the same thing for eternity, nor can we hate a thing for eternity.
  Loves and hatreds change when our condition changes, so that likes and dislikes, loves and hatreds are the reactions set up in respect of certain external objects by the changing pattern of our own personality or individuality. If it is summer, I like to drink water; if it is winter, I like to drink hot tea. My liking for hot tea or for cold water has some connection with what is taking place inside me in my biological and psychological personality. When there is drying up of the system due to heat, there is a need for water I would like to drink cold water. But when it is freezing cold due to the wintry atmosphere, I would like to have hot tea. So our like of hot tea and dislike of cold water in winter is caused by a peculiar condition of our body coupled with the condition of the mind, of course. In summer we would not like to drink hot tea. We would like a soda or cold water, etc., and dislike anything that is hot; we would not like to have hot coffee or hot tea in such climate. "Oh, it is so hot. I will take cold water." We dislike during summer that very thing which we liked in winter. What has happened to us? Why did we like it that day and today we dislike it? It is not because there is something wrong with tea or something wrong with water. They are the same things; nothing has happened to them. But something has happened to us. So today I like that which I disliked the other day, and today I dislike that which I liked the other day. What is the reason? The reason is us only. What has happened to us? Something has happened to us. If one can very carefully go into the deepest recesses of one's nature, one would know why loves and hatreds arise in one's mind. We project upon others, by a peculiar process called a defense-mechanism in psychoanalysis, the counterpart of our own nature. That which will not fit into our present condition is not liked by us. By 'present condition' I mean physical, biological, psychological, social everything. Anything that will fit into our present physical, biological, psychological and social condition is liked or loved by us. Anything that is outside the need of this condition is disliked; it becomes an obstacle. "I don't like it," we say. Why don't we like it? We do not know. "I don't like it; that is all." But if we are good physicians of the mind we will know why it is that we like it, and why it is that we do not like it.

1.009 - Repentance, #Quran, #unset, #Zen
  25. God has given you victory in numerous regions; but on the day of Hunayn, your great number impressed you, but it availed you nothing; and the land, as spacious as it was, narrowed for you; and you turned your backs in retreat.
  26. Then God sent down His serenity upon His Messenger, and upon the believers; and He sent down troops you did not see; and He punished those who disbelieved. Such is the recompense of the disbelievers.

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  Hence, when the pranic vehicle is working perfectly in all three groups, human, planetary and solar, the union with latent fire will be accomplished. Here lies [103] the reason for the emphasis laid on the necessity for building pure, refined physical vehicles. The more refined and rarefied the form, the better a receiver of prana will it be, and the less will be the resistance found to the uprising of kundalini at the appointed time. Coarse matter and crude immature physical bodies are a menace to the occultist, and no true seer will be found with a body of a gross quality. The dangers of disruption are too great, and the menace of disintegration by fire too awful. Once in the history of the race (in Lemurian days) this was seen in the destruction of the race and the continents by means of fire. [xlvi]45 The Guides of the race at that time availed Themselves of just this very thing to bring about the finish of an inadequate form. The latent fire of matter (as seen in volcanic display, for instance) and the radiatory fire of the system were combined. Planetary kundalini and solar emanation rushed into conjunction, and the work of destruction was accomplished. The same thing may again be seen, only in matter of the second ether, and the effects therefore will be less severe owing to the rarity of this ether and the comparatively greater refinement of the vehicles.
  We might here note a fact of interest, though of a mystery insoluble as yet to most of us, and that is, that these destructions by fire are part of the tests by fire of an initiation of that one of the Heavenly Men Whose karma is bound up with our earth.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The Second Logos. The second Logos, Vishnu, the divine Wisdom Ray, the great principle of Buddhi seeking to blend with the principle of Intelligence, is characterised by Love. His motion is that which we might term spiral cyclic. availing Himself of the rotary motion of all atoms, He adds to that His own form of motion or of spiralling periodical movement, and by circulation along an orbit or spheroidal path (which circles around a central focal point in an ever ascending spiral) two results are brought about:
  a. He gathers the atoms into forms.
  --
  As we have been told, and as is generally recognised, the effect of heat in matter is to produce that activity which we call rotary, or the revolution of the spheres. Some of the ancient books, and among them a few that are not yet accessible in the occident, have taught that the entire vault of heaven is a vast sphere, revolving slowly like a stupendous wheel, and carrying with it, in its revolution, the entire number of constellations and of universes contained within it. This is a statement unverifiable by the finite mind of man at his present stage, and with his present scientific accessories, but (like all occult statements) it contains within it the seed of thought, the germ of truths, and the clue to the mystery of the universe. Suffice it here to say, that the rotation of the spheres within the solar periphery is a recognized occult fact, and indications are available to prove that science itself likewise formulates the hypothesis that the solar ring-pass-not similarly rotates in its appointed place among the constellations. But at this juncture we will not deal with this angle of the subject, but will study the rotary action of the spheres of the system, and of its contentall the lesser spheres of every degreeremembering ever to keep the distinction clearly in mind that we are dealing now simply with the inherent characteristic of matter itself, and not with matter in co-operation with [152] its opposite, Spirit, which co-operation brings about spiral-cyclic movement.
  II. THE EFFECTS OF ROTARY MOTION

1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  It has been reserved to our own times to obtain a more intimate acquaintance with Ghazzali, and this chiefly by means of a translation by M. Pallia, into French, of his Confessions, wherein he announces very clearly his philosophical views; and from an essay on his writings by M. Smolders. In consequence, Mr. Lewes, who in his first edition of the Biographical History of Philosophy, found no place for Ghazzali, is induced in his last edition, from the evidenee which that treatise contains that he was one of the controlling minds of his age, to devote an entire section to an exhibition of his opinions in the same series with Abclard and Bruno, and to make him the typical figure to represent Arabian philosophy. For a full account of Ghazzali's [7] school of philosophy, we refer to his history and to the two essays, just mentioned. We would observe, very briefly however, that like most of the learned Mohammedans of his age, he was a student of Aristotle. While they regarded all the Greek philosophers as infidels, they availed themselves of their logic and their principles of philosophy to maintain, as far possible, the dogmas of the Koran. Ghazzali's mind possessed however Platonizing tendencies, and he affiliated himself to the Soofies or Mystics in his later years. He was in antagonism with men who to him appeared, like Avicenna, to exalt reason above the Koran, yet he himself went to the extreme limits of reasoning in his endeavors to find an intelligible basis for the doctrines of the Koran, and a philosophical basis for a holy rule of life. His character, and moral and intellectual rank are vividly depicted in the following extract from the writings of Tholuck, a prominent leader of the modern Evangelical school of Germany.
  "Ghazzali," says Tholuck, "if ever any man have deserved the name, was truly a divine, and he may justly he placed on a level with Origen, so remarkable was he for learning and ingenuity, and gifted with such a rare faculty for the skillful and worthy exposition of doctrine. All that is good, noble and sublime, which his great soul had compassed, he bestowed upon Mohammedanism; and he adorned the doctrines of the Koran with so much piety and learning, that, in the form given them by him, they seem in my opinion worthy the assent of Christians. Whatsoever was most excellent in the philosophy of Aristotle or in the Soofi mysticism, he discreetly adapted to the Mohammedan theology. From every school, he sought the [8] means of shedding light and honor upon religion; while his sincere piety and lofty conscientiousness imparted to all his writings a sacred majesty. He was the first of Mohammedan divines." (Bibliotheca Sacra, vi, 233).

1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
  Let none, in this Day, hold fast to aught save that which hath been manifested in this Revelation. Such is the decree of God, aforetime and hereafter-a decree wherewith the Scriptures of the Messengers of old have been adorned. Such is the admonition of the Lord, aforetime and hereafter-an admonition wherewith the preamble to the Book of Life hath been embellished, did ye but perceive it. Such is the commandment of the Lord, aforetime and hereafter; beware lest ye choose instead the part of ignominy and abasement. Naught shall avail you in this Day but God, nor is there any refuge to flee to save Him, the Omniscient, the All-Wise. Whoso hath known Me hath known the Goal of all desire, and whoso hath turned unto Me hath turned unto the Object of all adoration. Thus hath it been set forth in the Book, and thus hath it been decreed by God, the Lord of all worlds. To read but one of the verses of My Revelation is better than to peruse the Scriptures of both the former and latter generations. This is the Utterance of the All-Merciful, would that ye had ears to hear! Say: This is the essence of knowledge, did ye but understand.
  139
  --
  Promote ye the development of the cities of God and His countries, and glorify Him therein in the joyous accents of His well-favoured ones. In truth, the hearts of men are edified through the power of the tongue, even as houses and cities are built up by the hand and other means. We have assigned to every end a means for its accomplishment; avail yourselves thereof, and place your trust and confidence in God, the Omniscient, the All-Wise.
  161
  --
  Though he was occupied both night and day in setting down what he conceived to be the laws and ordinances of God, yet when He Who is the Unconstrained appeared, not one letter thereof availed him, or he would not have turned away from a Countenance that hath illumined the faces of the well-favoured of the Lord. Had ye believed in God when He revealed Himself, the people would not have turned aside from Him, nor would the things ye witness today have befallen Us. Fear God, and be not of the heedless.
  167
  --
  We, verily, see amongst you him who taketh hold of the Book of God and citeth from it proofs and arguments wherewith to repudiate his Lord, even as the followers of every other Faith sought reasons in their Holy Books for refuting Him Who is the Help in Peril, the Self-Subsisting. Say: God, the True One, is My witness that neither the Scriptures of the world, nor all the books and writings in existence, shall, in this Day, avail you aught without this, the Living Book, Who proclaimeth in the midmost heart of creation: "Verily, there is none other God but Me, the All-Knowing, the All-Wise."
  169

1.00 - The way of what is to come, #The Red Book Liber Novus, #unset, #Zen
    The signposts have fallen, unblazed trails lie before us. 26 Do not be greedy to gobble up the fruits of foreign fields. Do you not know that you yourselves are the fertile acre which bears everything that avails you?
    Yet who today knows this? Who knows the way to the eternally fruitful climes of the soul? You seek the way through mere appearances, you study books and give ear to all kinds of opinion.

10.10 - A Poem, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Kalki is an avatar of the crew killer
  Sambariya Kanu on Rudra Kibhab's chest

1.010 - Jonah, #Quran, #unset, #Zen
  36. Most of them follow nothing but assumptions; and assumptions avail nothing against the truth. God is fully aware of what they do.
  37. This Quran could not have been produced by anyone other than God. In fact, it is a confirmation of what preceded it, and an elaboration of the Book. There is no doubt about it—it is from the Lord of the Universe.
  --
  101. Say, “Look at what is in the heavens and the earth.” But signs and warnings are of no avail for people who do not believe.
  102. Do they expect anything but the likes of the days of those who passed away before them? Say, “Then wait, I will be waiting with you.”

1.011 - Hud, #Quran, #unset, #Zen
  101. We did not wrong them, but they wronged themselves. Their gods, whom they invoked besides God, availed them nothing when the command of your Lord arrived. In fact, they added only to their ruin.
  102. Such is the grip of your Lord when He seizes the towns in the midst of their sins. His grip is most painful, most severe.

1.012 - Joseph, #Quran, #unset, #Zen
  67. And he said, “O my sons, do not enter by one gate, but enter by different gates. I cannot avail you anything against God. The decision rests only with God. On Him I rely, and on Him let the reliant rely.”
  68. And when they entered as their father had instructed them, it did not avail them anything against God; it was just a need in the soul of Jacob, which he carried out. He was a person of knowledge inasmuch as We had taught him, but most people do not know.
  69. And when they entered into the presence of Joseph, he embraced his brother, and said, “I am your brother; do not be saddened by what they used to do.”

10.12 - The Divine Grace and Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Grace means gift, it is a gesture of the giving of boon from the Divine. The Divine gives out of His Plenitude what we want, what we need, what we should have, naturally as per His choice. The most obvious, the most external, superficial and concrete form of gift is what meets our physical material need. And protection is the most appreciated and the most readily available treasure. Protection in its larger sense, includes all kinds and modes of welfare from the most physical to the utmost spiritual. When the aspirant prays: 'Lead us not to temptations, give us purity and peace and truth,' God's answer is His Grace.
   But instead of giving any boon, any treasure physical or material or even spiritual, however precious, instead of giving anything the Divine may give Himself to one who approaches Him; then it becomes something more than the Grace, it is Love, the Divine's LoveHis own Self. It is His own substance, His own delight of being that He gives, not anything external or extraneous. One remembers the story of Arjuna and Duryodhana. Duryodhana approached Krishna and thought the utmost, the best that he could secure from Krishna was Krishna's battalions, for that seemed to him the most precious gift of all, for that is the thing he would need most in the coming battle. Arjuna asked for nothing else but Krishna Himself.

1.015 - The Rock, #Quran, #unset, #Zen
  84. All they had acquired was of no avail to them.
  85. We did not create the heavens and the earth, and what lies between them, except with truth. The Hour is coming, so forgive with gracious forgiveness.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  41 Arthur avalon, The Serpent Power.
  42 Erwin Rousselle, "Spiritual Guidance in Contemporary Taoism."

1.01 - BOOK THE FIRST, #Metamorphoses, #Ovid, #Poetry
  Fraud, avarice, and force, their places took.
  Then sails were spread, to every wind that blew.
  --
  To cure the pains of love, no plant avails:
  And his own physick, the physician falls.

1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  One may almost doubt if the wisest man has learned any thing of absolute value by living. Practically, the old have no very important advice to give the young, their own experience has been so partial, and their lives have been such miserable failures, for private reasons, as they must believe; and it may be that they have some faith left which belies that experience, and they are only less young than they were. I have lived some thirty years on this planet, and I have yet to hear the first syllable of valuable or even earnest advice from my seniors. They have told me nothing, and probably cannot tell me any thing to the purpose. Here is life, an experiment to a great extent untried by me; but it does not avail me that they have tried it. If I have any experience which I think valuable, I am sure to reflect that this my
  Mentors said nothing about.
  --
  Such is the universal law, which no man can ever outwit, and with regard to the railroad even we may say it is as broad as it is long. To make a railroad round the world available to all mankind is equivalent to grading the whole surface of the planet. Men have an indistinct notion that if they keep up this activity of joint stocks and spades long enough all will at length ride somewhere, in next to no time, and for nothing; but though a crowd rushes to the depot, and the conductor shouts All aboard! when the smoke is blown away and the vapor condensed, it will be perceived that a few are riding, but the rest are run over, and it will be called, and will be, A melancholy accident.
  No doubt they can ride at last who shall have earned their fare, that is, if they survive so long, but they will probably have lost their elasticity and desire to travel by that time. This spending of the best part of ones life earning money in order to enjoy a questionable liberty during the least valuable part of it, reminds me of the

1.01f - Introduction, #The Lotus Sutra, #Anonymous, #Various
  There were also eighty thousand bodhisattva mahsattvas, all of whom were irreversible from highest, complete enlightenment (anuttar samyaksabodhi). They had obtained the dhras, were established in eloquence, and had turned the irreversible wheel of the Dharma. Each had paid homage to countless hundreds of thousands of buddhas, planted roots of merit in their presence, and had always been praised by those buddhas. They had also cultivated compassion within themselves, skillfully caused others to enter the wisdom of a buddha, obtained great wisdom, and reached the other shore. All of them were famous throughout countless worlds and had saved innumerable hundreds of thousands of sentient beings. They were Majur, avalokitevara, Mahsthmaprpta, Nityodyukta, Anikiptadhura, Ratnapni,
  Bhaiajyarja, Pradnara, Ratnacandra, Candraprabha, Pracandra,

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  is therefore not yet available to the reading public.18 It was
  accompanied by a number of renderings of the hymns of the Rig

1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  But it was to no avail; they could not bewitch the people, they could not reach their intent with the Spanish; they simply failed to arrive.
  There is hardly another text extant that describes so succinctly and so memorably the collapse of an entire world and a hitherto valid and effectual human attitude. The magic-mythical world of the Mexicans could not prevail against the Spaniards; it collapsed the moment it encountered the rational-technological mentality. The materialistic orientation of present-day Europeans will tend to attribute this collapse to the Spaniards technological superiority, but in actual fact it was the vigor of the Spanish consciousness vis--vis the weakness of the Mexican that was decisive. It is the basic distinction between theego-less man, bound to the group and a collectivementality, and the individual securely conscious of his individuality. Au thentic spell-casting, a fundamental element of the collective consciousness for the Mexicans, is effective only for the members attuned to the group consciousness. It simply by-passes those who are not bound to, or sympathetic toward, the group. The Spaniards superiority, which compelled the Mexicans to surrender almost without a struggle, resulted primarily from their consciousness of individuality, not from their superior weaponry. Had it been possible for the Mexicans to step out of their egoless attitude, the Spanish victory would have been less certain and assuredly more difficult.

1.01 - Historical Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  About 1240 a.d. was born Abraham Abulafia, who became a celebrated figure - bringing, however, a great deal of dis- repute to the name of this theosophy. He studied philo- logy* medicine, and philosophy, as well as those few books on the Qabalah which were available at the time. He soon perceived that the Pythagorean Number Philosophy was identical with that expounded in the Sepher Yetsirah, and later, becoming dissatisfied with academic research, he turned towards that aspect of Qabalah termed nbsp n'ova or the Practical Qabalah, which, to-day, we term
  Magick. Unfortunately, the Qabalists in the public eye at that time were not acquainted with the developed specialized technique that is now available, derived as it is from the Collegii ad Spiritum Sanctum. The result was that
  Abulafia became quite deluded in his subsequent experi- mentations, and journeyed to Rome to endeavour to con- vert the Pope (of all people !) to Judaism. How successful were his efforts can be left to the reader to judge.
  --
  Mage ; Madame Bl avatsky, that lion-hearted woman who brought Eastern esoteric philosophy to the attention of western students ; Arthur Edward Waite, who made available expository summaries of various of the Qabalistic works ; and the poet Aleister Crowley to whose Liber 777 and Sepher Sephiroth, among many other fine philosophic writings, I am in no little degree indebted - all these have provided a wealth of vital information which could be utilized for the construction of a philosophical alphabet.

1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  [paragraph continues] In no way can it estrange him from life; he can rather devote himself the more thoroughly to this life for the remainder of the day, having gained a higher life in the moments set apart. Little by little this higher life will make its influence felt on his ordinary life. The tranquility of the moments set apart will also affect everyday existence. In his whole being he will grow calmer; he will attain firm assurance in all his actions, and cease to be put out of countenance by all manner of incidents. By thus advancing he will gradually become more and more his own guide, and allow himself less and less to be led by circumstances and external influences. He will soon discover how great a source of strength is available to him in these moments thus set apart. He will begin no longer to get angry at things which formerly annoyed him; countless things he formerly feared cease to alarm him. He acquires a new outlook on life. Formerly he may have approached some occupation in a fainthearted way. He would say: "Oh, I lack the power to do this as well as I could wish." Now this thought does not occur to him, but rather a quite different thought. Henceforth he says
   p. 25

1.01 - Necessity for knowledge of the whole human being for a genuine education., #The Essentials of Education, #unset, #Zen
  When one human being encounters another, a fully conscious knowledge of each others being doesnt develop between them such a thing would be absurd. We couldnt begin to interact socially if we were to view one another such that we ask: Whats going on in that other person? But we all carry an unconscious knowledge4 of the other within ourselves as unconscious perceptions, feelings, and, most importantly, impulses that underlie the will. We will see that knowledge of human nature has suffered a great deal in the modern world, and this has given rise to many social evils. In a sense, however, knowledge of human beings has only withdrawn to deeper levels of the unconscious than ever before. Nevertheless, it is still available to us, since, if it werent, we would pass each other with no means of understanding one another.
  It is certainly true that when one person meets another whether or not we are aware of itsympathies and antipathies arise, and impressions are formed. They tell us whether the other person can be allowed to get close, or if we would prefer to stay clear of that other person. Other impressions arise as well. Imme- diately, we may say, This is an intelligent person, or that per- son is not very gifted. I could mention hundreds and hundreds of impressions that spring from the depths of the soul. During most of our life, such impressions are pushed back down again, where they become a part of our souls attitude toward the other person; we guide our behavior toward that person in terms of these first impressions. Then, too, what we call empathywhich is essentially one of the most significant impulses of human moralityalso belongs to such unconscious knowledge of other human beings.

1.01 - Newtonian and Bergsonian Time, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  an environment where the available power is much less lim-
  ited than we have taken it to be. The electronic tube has shown
  --
  stored so as to become available at some future time. This is the
  analogue of memory. Finally, as long as the automaton is run-

1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  If the heart strive not after its own glory and dignity, but [40] inclines to the cares of the world and sensual pleasures, no creature is more feeble, infirm and contemptible than man. At one time he will be the slave of disappointment and melancholy, at another suffering from disease and misfortune; at one time exposed to hunger and thirst, and at another the slave of avarice or ambition. He is not indulged with the enjoyment of a single day in peace. And when he is disposed to partake of the pleasures of the world and stretches out his hand to them, for a long time he cannot succeed in freeing himself from calamity. Even the pleasure of eating will be attended with oppression and pain, and afterwards be followed by some adverse accident. In short, of whatever enjoyment he partakes, regret is sure to follow it. If we regard knowledge, power, will, beauty and grace of form as constituting the glory and honor of this world, what is the wisdom of man ? If his head pain him, he knows not the cause or the remedy. If he have pain at his heart, he knows not the occasion of it, or why it increases, or what will cure it. He sees the plants and medicines that could cure it, perhaps even holds them in his hands, and is not aware of it. He knows nothing of what will happen to him on the morrow, nor what action will be a source of enjoyment to him, nor what will be to him a source of pain. If you look only to the strength of a man, what is more impotent than he is. If a fly or mosquito molest him, he cannot get rid of it. If he is attacked by disease, he has no remedy to meet it with. He has no power to preserve himself from destruction. If you look at the firmness and resolution of man, what is more contemptible than he is ! If he see any thing more extra-ordinary than a piece of money, he changes color and loses his presence of mind. If a beggar meet him, he turns away, and dares not look him in the face. If you look at the form of man, you see that it is skin, drawn over blood and impurity....
  [41]

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  It may therefore be useful in approaching an ancient Scripture, such as the Veda, Upanishads or Gita, to indicate precisely the spirit in which we approach it and what exactly we think we may derive from it that is of value to humanity and its future. First of all, there is undoubtedly a Truth one and eternal which we are seeking, from which all other truth derives, by the light of which all other truth finds its right place, explanation and relation to the scheme of knowledge. But precisely for that reason it cannot be shut up in a single trenchant formula, it is not likely to be found in its entirety or in all its bearings in any single philosophy or scripture or uttered altogether and for ever by any one teacher, thinker, prophet or avatar. Nor has it been wholly found by us if our view of it necessitates the intolerant exclusion of the truth underlying other systems; for when we reject passionately, we mean simply that we cannot appreciate and explain. Secondly, this Truth, though it is one and eternal, expresses itself in Time and through the mind of man; therefore every Scripture must necessarily contain two elements, one temporary, perishable, belonging to the ideas of the period and country in which it was produced, the other eternal and imperishable and applicable in all ages and countries. Moreover, in the statement of the Truth the actual form given to it, the system and arrangement, the metaphysical and intellectual mould, the precise expression used must be largely subject to the mutations of Time and cease to have the same force; for the human intellect modifies itself always; continually dividing and putting together it is obliged to shift its divisions continually and to rearrange its syntheses; it is always leaving old expression and symbol for new or, if it uses the old, it so changes its connotation or at least
  Our Demand and Need from the Gita
  --
  Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishn ava Theism although it presents to us Krishna, who is the avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal
  Our Demand and Need from the Gita

1.01 - Proem, #Of The Nature Of Things, #Lucretius, #Poetry
  She dropped; nor might avail her now that first
  'Twas she who gave the king a father's name.

1.01 - SAMADHI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  tada drashtuh svaroope avasthanam
  At that time (the time of concentration) the seer (the
  --
  sookshmavishayatvan chciling gapary avasanam
  The finer objects end with the Pradhana.

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen
  and avalokiteshvara (Chenrezig) are yidams common
  in all orders and for all Tibetan buddhists.
  --
  mind. He became the deity avalokiteshvara
  (Chenrezig). The five Victors, the buddhas who reign
  --
  Tara appears from avalokiteshvara's tear drop.) For
  this re~son, Tara also has the name of "Daughter of
  --
  Answer: Tara dwells, as avalokiteshvara, in the pure
  land of Potala, manifested on Earth by a mountain in
  --
  time as Tara from avalokiteshvara's (Chenrezig) teardrop and is often
  considered as an aspect of the deity.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  26:The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the avatar and the Gum. By the Ishta Devata, the chosen deity, is meant, -- not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or at some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
  27:Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the avatar-Krishna, Christ, Buddha. Or if this is too hard for him to conceive, the Divine represents himself through a less marvellous intermediary, -- Prophet or Teacher. For many who cannot conceive or are unwilling to accept the Divine Man, are ready to open themselves to the supreme man, terming him not incarnation but world-teacher or divine representative.
  28:This also is not enough; a living influence, a living example, a present instruction is needed. For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.
  --
  30:On the contrary, the Sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all avatars in the unity of Him who descends in the avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.
  31:Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man's unconverted state and the revelation of the Divine within him.

1.01 - The Highest Meaning of the Holy Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  Chih said, "He is the Mahasattva avalokitesvara, transmitting
  the Buddha Mind Seal."11 The Emperor felt regretful, so he
  --
  and acted; he said, "This is the Mahasattva avalokitesvara
  transmitting the Buddha Mind Seal." The Emperor felt regret
  --
  How stupid! When Chih said, "This is Mahasattva avalokites
  vara transmitting the Buddha Mind Seal," if Wu had driven
  --
   avalokitesvara, Master Chih is avalokitesvara, but which is
  the true avalokitesvara? Since it is avalokitesvara, why are
  there two? But why only two? They are legion.

1.01 - THE STUFF OF THE UNIVERSE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  thermodynamics, a fraction of the available energy is irrecover-
  ably ' entropised ', lost, that is to say, in the form of heat. Doubt-

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  Tara, like Manjushri, avalokiteshvara, Vajrapani, and others, is a Buddha.
  A Buddha is not a creator God. A Buddha does not manage the universe, controlling sentient beings destiny, rewarding some and punishing others.
  --
  In another legend, Tara is said to have been born from avalokiteshvaras
  tear. As a bodhisattva, avalokiteshvara (Tib: Chenresig; Chin: Kuan Yin)
  worked diligently to free all beings from the hell realms. Having done this,
  --
  the form of any of the deities. There isnt just one Green Tara, or ThousandArmed avalokiteshvara, or one Manjushri, or one Vajrapani. These are simply
  appearances, emanations.
  --
  may emphasize a particular quality. For example, Tara symbolizes enlightened activity, while avalokiteshvara embodies compassion. Among the
  diverse forms of Tara, Green Tara, who will be described below, eliminates

1.020 - Ta-Ha, #Quran, #unset, #Zen
  109. On that Day, intercession will not avail, except for him permitted by the Merciful, and whose words He has approved.
  110. He knows what is before them and what is behind them, and they cannot comprehend Him in their knowledge.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Lorsque j' tais enfantvers l' ge de treize ans et pendant un an environtous les soirs ds que j' tais couche, il me semblait que je sortais de mon corps et que je m' levais tout droit au-dessus de la maison, puis de la ville, trs haul. Je me voyais alors vtue d'une magnifique robe dore, plus longue que moi;.et mesure que jemontais, cette robe s' allongeait en s' tendant circulairement autour de moi pour former comme un toil immense au-dessus de la ville. Alors je voyais de taus cts sortir des hommes, des femmes, des enfants, des vieillards, des malades, des malheureux; its s' assemblaient sous la robe tendue, implorant secours, racontant leurs misres, leurs souffrances, leurs peines. En rponse, la robe, souple et vivante, s' allongeait vers eux individuellement, et ds qu'ils l' avaient touche, its taient consols ou guris, et rentraient dans leurs corps plus heureux et plus forts qu' avant d' en tre sortis.16
   But her being and consciousness are not limited to mankind alone. She has identified herself with even material objects, with all the small insignificant physical things which our earthly existence deals with. This is how she takes leave of the house where she had lived, and the things it had sheltered, on the eve of a long journey:

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Comme l' homme n' a pas voulu du repas que j' avais prpar avec tant d' amour et de soin, alors j' ai invit le Dieu le prendre.
   Et mon Dieu, Tu as accept mon invitation et Tu es venu T' asseoir ma table; et en change de ma pauvre et humble offrande Tu m' as octroy la finale libration.2

1.026 - The Poets, #Quran, #unset, #Zen
  207. Of what avail to them will be their past enjoyments?
  208. Never did We destroy a town, but it had warners.

1.028 - Bringing About Whole-Souled Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This practice becomes fixed and successful when it is continued under certain conditions. It has to be continued every day this is one thing to remember. Every day the practice should be taken up in right earnest, and it has to be done at a given time, if possible at a fixed time, at the same time, and not changing the hours of the day because this practice is not a hobby. We are not merely engaging ourselves in a sort of diversion for the sake of freedom from boredom in life. The practice of yoga is a serious undertaking and, therefore, it has to be taken up with the earnestness of a scientist who is bent upon achieving his objective by the adoption of all technical devices available.
  Inasmuch as the goal that is before us is the very purpose of life, it would be futile on our part to think that we can devote only half an hour of the day for this practice, and during all the rest of the twenty-three and one half hours of the day we can do other things which will throw dust on this little practice which has been done for half an hour. The major part of the day is spent in activities which are not only not contri butory to success in the practice, but are contradictory, as well, and which completely disturb and upset the little result that we seem to be achieving through this little practice. So what is essential is that, in the beginning, taking for granted that we can be engaged in other activities for the major part of the day for obvious reasons, we should see that though the activities are a different type, they need not be contradictory, because distinction is not necessarily opposition. We can have a distinct type of engagement because we cannot practise meditation throughout the day; but this distinct type of attitude, profession or function that we engage in should be such that it will at least not directly disturb the mood that we have generated in the practice called meditation, to which we have devoted ourselves for half an hour, one hour or two hours.

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

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  hearts available, and the brain is aware of this. If the railman on the left side of the track lives, he, too,
  will kill five men in fact, the same five that the railman on the right would kill. However, Leftie will
  --
  be Hitler. There are other kidneys and dialysis machines available, but the brain does not know this.
  Assume that the brains choice, whatever it turns out to be, will serve as an example to other brains in

1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism
  kara Siva. The Viṣṇu who is the subject of our text is the supreme being in all these three divinities or hypostases, in his different characters of creator, preserver and destroyer. Thus in the Mārkaṇḍeya: 'Accordingly, as the primal all-pervading spirit is distinguished by attributes in creation and the rest, so he obtains the denomination of Brahmā, Viṣṇu, and Śiva. In the capacity of Brahmā he creates the worlds; in that of Rudra he destroys them; in that of Viṣṇu he is quiescent. These are the three avasthās (ht. hypostases) of the self-born. Brahmā is the quality of activity; Rudra that of darkness; Viṣṇu, the lord of the world, is goodness: so, therefore, the three gods are the three qualities. They are ever combined with, and dependent upon one another; and they are never for an instant separate; they never quit each other.' The notion is one common to all antiquity, although less philosophically conceived, or perhaps less distinctly expressed, in the passages which have come down to us. The τρεῖς ἀρχικὰς ὑποστάσεις of Plato are said by Cudworth (I. 111), upon the authority of Plotinus, to be an ancient doctrine, παλαιὰ δόξα: and he also observes, "Orpheus, Pythagoras, and Plato have all of them asserted a trinity of divine hypostases; and as they unquestionably derived much of their doctrine from the Egyptians, it may reasonably be suspected that the Egyptians did the like before them." As however the Grecian accounts, and those of the Egyptians, are much more perplexed and unsatisfactory than those of the Hindus, it is most probable that we find amongst them the doctrine in its most original as well as most methodical and significant form.
  [2]: This address to Viṣṇu pursues the notion that he, as the supreme being, is one, whilst he is all: he is Avikāra, not subject to change; Sadaikarūpa, one invariable nature: he is the liberator (tāra), or he who bears mortals across the ocean of existence: he is both single and manifold (ekānekarūpa): and he is the indiscrete (avyakta) cause of the world, as well as the discrete (vyakta) effect; or the invisible cause, and visible creation.

1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen
  was revealed many times by avalokiteshvara in his
  Pure Land, the Mount Potala, long before the arrival
  --
  These Tara Tantras uttere d by avalokiteshvara are not
  those we now have. Ours are those of Shakyamuni
  --
  doma ins of manif estati on like avalo kitesh vara's
  Potala. Most tantra s, includ ing that of Tara, were
  --
  teachings of the Smaller Vehicle were made available.
  Without talking about the Vajrayana, even the
  --
  visions of avalokiteshvara or Manjushri, or as in the
  case of Indrabhuti, through miraculous gifts of a text

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  But by what individual faculty or standard shall the innovator find out his new foundation or establish his new measures? Evidently, it will depend upon the available enlightenment of the time and the possible forms of knowledge to which he has access. At first it was in religion a personal illumination supported in the West by a theological, in the East by a philosophical reasoning. In society and politics it started with a crude primitive perception of natural right and justice which took its origin from the exasperation of suffering or from an awakened sense of general oppression, wrong, injustice and the indefensibility of the existing order when brought to any other test than that of privilege and established convention. The religious motive led at first; the social and political, moderating itself after the swift suppression of its first crude and vehement movements, took advantage of the uphe aval of religious reformation, followed behind it as a useful ally and waited its time to assume the lead when the spiritual momentum had been spent and, perhaps by the very force of the secular influences it called to its aid, had missed its way. The movement of religious freedom in Europe took its stand first on a limited, then on an absolute right of the individual experience and illumined reason to determine the true sense of inspired Scripture and the true Christian ritual and order of the Church. The vehemence of its claim was measured by the vehemence of its revolt from the usurpations, pretensions and brutalities of the ecclesiastical power which claimed to withhold the Scripture from general knowledge and impose by moral authority and physical violence its own arbitrary interpretation of Sacred Writ, if not indeed another and substituted doctrine, on the recalcitrant individual conscience. In its more tepid and moderate forms the revolt engendered such compromises as the Episcopalian Churches, at a higher degree of fervour Calvinistic Puritanism, at white heat a riot of individual religious judgment and imagination in such sects as the Anabaptist, Independent, Socinian and countless others. In the East such a movement divorced from all political or any strongly iconoclastic social significance would have produced simply a series of religious reformers, illumined saints, new bodies of belief with their appropriate cultural and social practice; in the West atheism and secularism were its inevitable and predestined goal. At first questioning the conventional forms of religion, the mediation of the priesthood between God and the soul and the substitution of Papal authority for the authority of the Scripture, it could not fail to go forward and question the Scripture itself and then all supernaturalism, religious belief or suprarational truth no less than outward creed and institute.
  For, eventually, the evolution of Europe was determined less by the Reformation than by the Renascence; it flowered by the vigorous return of the ancient Graeco-Roman mentality of the one rather than by the Hebraic and religio-ethical temperament of the other. The Renascence gave back to Europe on one hand the free curiosity of the Greek mind, its eager search for first principles and rational laws, its delighted intellectual scrutiny of the facts of life by the force of direct observation and individual reasoning, on the other the Romans large practicality and his sense for the ordering of life in harmony with a robust utility and the just principles of things. But both these tendencies were pursued with a passion, a seriousness, a moral and almost religious ardour which, lacking in the ancient Graeco-Roman mentality, Europe owed to her long centuries of Judaeo-Christian discipline. It was from these sources that the individualistic age of Western society sought ultimately for that principle of order and control which all human society needs and which more ancient times attempted to realise first by the materialisation of fixed symbols of truth, then by ethical type and discipline, finally by infallible authority or stereotyped convention.

1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  the third to the fifth year. Such material is available in profu-
  sion, but it is valueless unless one can adduce convincing mytho-

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  because of their love for humanity and because of their ava-
  taric Work, they took all facets of humanity more intimately
  --
  We have briefly followed three episodes in the avataric
  Yoga of Sri Aurobindo and the Mother. All three illustrate

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  India has from ancient times held strongly a belief in the reality of the avatara, the descent into form, the revelation of the Godhead in humanity. In the West this belief has never really stamped itself upon the mind because it has been presented through exoteric Christianity as a theological dogma without any roots in the reason and general consciousness and attitude towards life. But in India it has grown up and persisted as a logical outcome of the Vedantic view of life and taken firm root in the consciousness of the race. All existence is a manifestation of God because He is the only existence and nothing can be except as either a real figuring or else a figment of that one reality. Therefore every conscious being is in part or in some way a descent of the Infinite into the apparent finiteness of
  Essays on the Gita
  --
  Consciousness and Power, taking upon itself the human form and the human mode of action, possesses it not only by powers and magnitudes, by degrees and outward faces of itself but out of its eternal self-knowledge, when the Unborn knows itself and acts in the frame of the mental being and the appearance of birth, that is the height of the conditioned manifestation; it is the full and conscious descent of the Godhead, it is the avatara.
  The Vaishn ava form of Vedantism which has laid most stress upon this conception expresses the relation of God in man to man in God by the double figure of Nara-Narayana, associated historically with the origin of a religious school very similar in its doctrines to the teaching of the Gita. Nara is the human soul which, eternal companion of the Divine, finds itself only when it awakens to that companionship and begins, as the Gita would say, to live in God. Narayana is the divine Soul always present in our humanity, the secret guide, friend and helper of the human being, the "Lord who abides within the heart of creatures" of the Gita; when within us the veil of that secret sanctuary is withdrawn and man speaks face to face with God, hears the divine voice, receives the divine light, acts in the divine power, then becomes possible the supreme uplifting of the embodied human conscious-being into the unborn and eternal. He becomes capable of that dwelling in God and giving up of his whole consciousness into the Divine which the Gita upholds as the best or highest secret of things, uttamam rahasyam. When
  --
   this eternal divine Consciousness always present in every human being, this God in man, takes possession partly4 or wholly of the human consciousness and becomes in visible human shape the guide, teacher, leader of the world, not as those who living in their humanity yet feel something of the power or light or love of the divine Gnosis informing and conducting them, but out of that divine Gnosis itself, direct from its central force and plenitude, then we have the manifest avatar. The inner Divinity is the eternal avatar in man; the human manifestation is its sign and development in the external world.
  When we thus understand the conception of avatarhood, we see that whether for the fundamental teaching of the Gita, our present subject, or for spiritual life generally the external aspect has only a secondary importance. Such controversies as the one that has raged in Europe over the historicity of Christ, would seem to a spiritually-minded Indian largely a waste of time; he would concede to it a considerable historical, but hardly any religious importance; for what does it matter in the end whether a Jesus son of the carpenter Joseph was actually born in Nazareth or Bethlehem, lived and taught and was done to death on a real or trumped-up charge of sedition, so long as we can know by spiritual experience the inner Christ, live uplifted in the light of his teaching and escape from the yoke of the natural Law by that atonement of man with God of which the crucifixion is the symbol? If the Christ, God made man, lives within our spiritual being, it would seem to matter little whether or not a son of
  Mary physically lived and suffered and died in Judea. So too the Krishna who matters to us is the eternal incarnation of the
  --
  Chaitanya, the avatar of Nadiya, is said to have been thus partly or occasionally occupied by the divine Consciousness and Power.
  Essays on the Gita
  --
  Kurukshetra may be something more than a dramatic fiction. In the Mahabharata Krishna is represented both as the historical character and the avatar; his worship and avatarhood must therefore have been well established by the time - apparently from the fifth to the first centuries B.C. - when the old story and poem or epic tradition of the Bharatas took its present form. There is a hint also in the poem of the story or legend of the avatar's early life in Vrind avan which, as developed by the Puranas into an intense and powerful spiritual symbol, has exercised so profound an influence on the religious mind of
  India. We have also in the Harivansha an account of the life of
  --
  But all this, though of considerable historical importance, has none whatever for our present purpose. We are concerned only with the figure of the divine Teacher as it is presented to us in the Gita and with the Power for which it there stands in the spiritual illumination of the human being. The Gita accepts the human avatarhood; for the Lord speaks of the repeated, the constant5 manifestation of the Divine in humanity, when He the eternal Unborn assumes by his Maya, by the power of the infinite Consciousness to clo the itself apparently in finite forms, the conditions of becoming which we call birth. But it is not this upon which stress is laid, but on the transcendent, the cosmic and the internal Divine; it is on the Source of all things and the
  Master of all and on the Godhead secret in man. It is this internal divinity who is meant when the Gita speaks of the doer of violent
  Asuric austerities troubling the God within or of the sin of those who despise the Divine lodged in the human body or of the same Godhead destroying our ignorance by the blazing lamp of knowledge. It is then the eternal avatar, this God in man, the divine Consciousness always present in the human being who manifested in a visible form speaks to the human soul in the Gita, illumines the meaning of life and the secret of divine action and gives it the light of the divine knowledge and guidance and the assuring and fortifying word of the Master of existence in the hour when it comes face to face with the painful mystery of the world. This is what the Indian religious consciousness seeks to make near to itself in whatever form, whether in the symbolic human image it enshrines in its temples or in the worship of its
   avatars or in the devotion to the human Guru through whom the voice of the one world-Teacher makes itself heard. Through these it strives to awaken to that inner voice, unveil that form of the Formless and stand face to face with that manifest divine
  --
   avatar is unseen or appears only for occasional comfort and aid, but at every crisis his hand is felt, yet in such a way that all imagine themselves to be the protagonists and even Arjuna, his nearest friend and chief instrument, does not perceive that he is an instrument and has to confess at last that all the while he did not really know his divine Friend. He has received counsel from his wisdom, help from his power, has loved and been loved, has even adored without understanding his divine nature; but he has been guided like all others through his own egoism and the counsel, help and direction have been given in the language and received by the thoughts of the Ignorance. Until the moment when all has been pushed to the terrible issue of the struggle on the field of Kurukshetra and the avatar stands at last, still not as fighter, but as the charioteer in the battle-car which carries the destiny of the fight, he has not revealed Himself even to those whom he has chosen.
  Thus the figure of Krishna becomes, as it were, the symbol of the divine dealings with humanity. Through our egoism and ignorance we are moved, thinking that we are the doers of the work, vaunting of ourselves as the real causes of the result, and that which moves us we see only occasionally as some vague or even some human and earthly fountain of knowledge, aspiration, force, some Principle or Light or Power which we acknowledge and adore without knowing what it is until the occasion arises that forces us to stand arrested before the Veil.

1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   such a deceptive degree that my eyes could not distinguish it from a real seed, no forces of earth or light could avail to produce from it a plant." If the student thoroughly grasps this thought so that it becomes an inward experience, he will also be able to form the following thought and couple it with the right feeling: "All that will ultimately grow out of the seed is now secretly enfolded within it as the force of the whole plant. In the artificial imitation of the seed there is no such force present. And yet both appear alike to my eyes. The real seed, therefore, contains something invisible which is not present in the imitation." It is on this invisible something that thought and feeling are to be concentrated. (Anyone objecting that a microscopical examination would reveal the difference between the real seed and the imitation would only show that he had failed to grasp the point. The intention is not to investigate the physical nature of the object, but to use it for the development of psycho-spiritual forces.)
  Let the student fully realize that this invisible something will transmute itself later on into a visible plant, which he will have before him in its
  --
  Once the student has found the beginnings of spiritual vision by means of such exercises, he may proceed to the contemplation of man himself. Simple phenomena of human life must first be chosen. But before making any attempt in this direction it is imperative for the student to strive for the absolute purity of his moral character. He must banish all through of ever using knowledge gained in this way for his own personal benefit. He must be convinced that he would never, under any circumstances, avail himself in an evil sense of any power he may gain over his fellow-creatures. For this reason, all who seek to discover through personal vision the secrets in
   p. 69

1.031 - Luqman, #Quran, #unset, #Zen
  33. O people! Be conscious of your Lord, and dread a Day when no parent can avail his child, nor can a child avail his parent, in anything. The promise of God is true. Therefore, do not let this life deceive you, nor let illusions deceive you regarding God.
  34. With God rests the knowledge of the Hour. He sends down the rain, and He knows what the wombs contain. No soul knows what it will reap tomorrow, and no soul knows in what land it will die. God is All-Knowing, Well-Informed.

1.032 - Prostration, #Quran, #unset, #Zen
  29. Say, “On the day of victory, the faith of those who disbelieved will be of no avail to them, and they will not be granted respite.”
  30. So turn away from them, and wait. They too are waiting.

1.036 - Ya-Seen, #Quran, #unset, #Zen
  23. Shall I take other gods instead of Him? If the Merciful desires harm for me, their intercession will not avail me at all, nor will they save me.
  24. In that case, I would be completely lost.

1.037 - Preventing the Fall in Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Avirati is a sudden flare-up of buried desires in a very vehement manner, pouncing on anything and everything that is in front. It may be even an inanimate object it may be a fountain pen, a wristwatch, a transistor, or it may be a donkey. It does not matter what it is, because the desire that has been kept suppressed for years together wants only an immediate satisfaction, even through the silliest object possible. This condition of avirati (avirati means the absence of virati, which is the same as rati) attachment, affection, craving, and longing for the smallest satisfaction available will completely divert the attention of the mind from the original ideal. Even a little stream can draw the entire mass of water of a large river with a force that can burst all boundaries and devastate everything that is around. This is what we call 'the fall' in yoga. When a person reaches this state, he has fallen. We talk of a fall and hear of these things happening in the Epics and Puranas, where the mind has come back to the original condition from where it wanted to rise; only it is in a worse state.
  All of these virulent flare-ups are to be guarded against before they actually happen. It is better to prevent the rise of a disease by prophylactics, etc., rather than to try to treat the disease when it has already come up in a violent form. This is only to present before the mind of the seeker the possibilities of impediments and the nature of the difficulties that may arise. The teacher also prescribes methods of remedying them in a proper manner.

1.038 - Impediments in Concentration and Meditation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The incapacity of the mind to fix its attention on the ideal of meditation may be due to undue pressure exerted upon it by an unclarified understanding of the technique. It can also be due to certain desires present in the mind which have not been fulfilled, and which have not been allowed to come to the surface due to the force of discipline. While discipline is good, it cannot always succeed, because it is a power externally exerted upon something which succeeds for sometime, but cannot succeed for all times. The reason is that anything extraneous is repelled it cannot be absorbed. The mind, being the subtlest instrument available to us, can feel the pressure more than anything else. Therefore, any kind of frustration of feeling, even very minutely present, can cause a sensation of exhaustion in oneself. It is not easy to understand why we are exhausted, why it is that we are not able to sit for a continued period in meditation. There can be hundreds of excuses for our inability to sit for meditation, but they are only excuses devices employed by the mind to get out of this difficulty we have put upon it.
  The mind's non-cooperation with this enterprise called yoga can specifically be said to be due to a lack of understanding as to what it is, because when there is proper understanding and deep conviction born of this understanding, it is difficult to believe that one will not cooperate. Lack of cooperation is lack of understanding. We do not appreciate the meaning of it, or the value of it, or the worth of it; the mind is of that nature. It does not know why we are practising yoga, or what the purpose of yoga is. Though intellectually, superficially, logically and academically it acquiesces in the pursuit, this has not been driven into its feelings and has not become a part of its real nature. For all these reasons, it may be difficult to gain the point of concentration, which is called the difficulty alabdha- bhumikatva.

1.039 - Throngs, #Quran, #unset, #Zen
  50. Those before them said it, but what they had earned did not avail them.
  51. The evils of their deeds caught up with them. And the wrongdoers among these will also be afflicted by the evils of what they earned, and they cannot prevent it.

1.03 - BOOK THE THIRD, #Metamorphoses, #Ovid, #Poetry
  But nothing here th' unwieldy rock avails,
  Rebounding harmless from the plaited scales,
  --
  Such impious avarice their souls possest.
  Nay, Heav'n forbid that I should bear away

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  28 Cf. avalon, The Serpent Power; Shri-Chakra-Sambhara Tantra; Woodroffe,
  Shakti and Shakta.

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    1. A conscious Priest of the call is born to us; a father is born to his fathers for their safeguard. May we avail to achieve by sacrifice the wealth that is for the victor,14 and to rein the Horse of swiftness.
      13 Or, win

1.03 - Invocation of Tara, #Tara - The Feminine Divine, #unset, #Zen
  Question: For avalokiteshvara (Tibetan, Chenrezig), it is
  possible to recite the mantra even without having received
  --
  However, for deities like avalokiteshvara or Tara,
  who represent above all the buddha's activity, we

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Yes, it has, but I am afraid it is done without proper ammunition, and mobilisation and organisation of the available forces.
   Sarala Devi: Why don't you come out and try to run your own train?

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, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  object: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
  class:chapter
  --
  second capital sin, which is avarice, in the spiritual sense.
  MANY of these beginners have also at times great spiritual avarice. They will be
  found to be discontented with the spirituality which God gives them; and they are

1.03 - On Knowledge of the World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  After you have learned, O student of the divine mysteries, what this world in its meaning really is, it is important that you should look at the world in detail. Every thing in the world of matter which grows, has been included under three classes, animal, vegetable and mineral, which are called the three generations or kingdoms. Animals were created some for riding, some for food, and some for tilling. Vegetables were created to afford food and conveniences to man, and sustenance to various animals. Minerals, like gold, silver, copper and iron, were created to serve as instruments to provide means of sustaining life in man. It was designed that by means of these three kingdoms, the spirit of man, while dwelling for a few days in the body, should be employed in making preparation for the future world. Man, however, forgetful of the end for which he had come hither, heedless of the fact that he was soon to depart, and that he would then repent to find that he was going unprepared, became engaged in strife with his fellows about the things of the world, fell in love with its ways, and attempted to gain its wealth. In consequence various qualities began to appear in the heart, such as avarice, envy, ambition and hatred, which are sources of its ruin. Finally the heart, forgetful of the duties for the performance of which it had come in to the world, exhausted all its energies in building up the world.
  As man's primary necessities in the world are three, viz : clothing, food and shelter, so the arts of the world are three, viz: weaving, planting and building. The rest of the arts serve either for the purpose of perfecting the others, or for repairing injuries. Thus the spinner aids the work [69] of weaving, the tailor carries out that work to perfection, while the cloth-dresser adds beauty to the work. In the arts, there is need of iron, skins and wood, and for these many instruments are necessary. No person is able to work at all kinds of trades, but by the will of God, upon one is devolved one art and upon another two, and the whole community is made dependent, one member upon the other. When avarice, ambition and covetousness hold sway in the hearts of men, because some are not pleased to see others obtain honors, and because they do not endeavor to quell their wants, envy and hatred arise among them. Each one, dissatisfied with his own rights, plots against the property and honor of his fellows. On this account there was a necessity for three farther distinctions, viz: sovereignty, judicial authority, and jurisprudence, which contains the digest of the law. But alas ! poor and wretched man coming under the influence of all these causes, motives and instruments, spends his life in collecting wealth and lays up for himself sources of regret. And just as the pilgrim, who on his way to the Kaaba of Mecca, was engaged day and night in taking care of his camel, got separated from the car avan, and perished in the desert, so those who know not the real nature of the world and its worthlessness, and do not understand that it is the place where seed is sown for eternity, but spend all their thoughts upon it, are certainly fascinated and deceived; as the apostle of God declares. "The world is more enchanting than Harout and Marout: let men beware of it."1
  After you have learned that the world is delusive, enchanting and treacherous, you need to know in what way its delusions and enchantment operate. I will, therefore, mention some things which are illustrative of the world. The world, beloved, is like an enchanter, who exhibits himself [70] to you as though he would dwell with you and would forever be at your side; while in truth this world is always upon the point of being snatched away from you, notwithstanding you are tranquilly unconscious of it. The world is like a shadow, which, while you look at it, seems fixed, although in reality, it is in motion. Life is like a running water, which is always advancing, yet yon think that it is still and permanent, and you wish to fix your abode by it. The world again is like an enchanter who performs for you acts of friendship and manifests love for yon, for the sake of winning your affections to him : but as soon as he has secured your love, he turns away his face from you and plots to destroy you....

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  It is in virtue of his absorption in God and just because he has not identified his being with the inborn and acquired elements of his private personality, that the saint is able to exercise his entirely non-coercive and therefore entirely beneficent influence on individuals and even on whole societies. Or, to be more accurate, it is because he has purged himself of selfness that divine Reality is able to use him as a channel of grace and power. I live, yet not I, but Christ the eternal Logosliveth in me. True of the saint, this must a fortiori be true of the avatar, or incarnation of God. If, insofar as he was a saint, St. Paul was not I, then certainly Christ was not I; and to talk, as so many liberal churchmen now do, of worshipping the personality of Jesus, is an absurdity. For, obviously, had Jesus remained content merely to have a personality, like the rest of us, he would never have exercised the kind of influence which in fact he did exercise, and it would never have occurred to anyone to regard him as a divine incarnation and to identify him with the Logos. That he came to be thought of as the Christ was due to the fact that he had passed beyond selfness and had become the bodily and mental conduit through which a more than personal, supernatural life flowed down into the world.
  Souls which have come to the unitive knowledge of God, are, in Benet of Canfields phrase, almost nothing in themselves and all in God. This vanishing residue of selfness persists because, in some slight measure, they still identify their being with some innate psycho-physical idiosyncrasy, some acquired habit of thought or feeling, some convention or unanalyzed prejudice current in the social environment. Jesus was almost wholly absorbed in the esential will of God; but in spite of this, he may have retained some elements of selfness. To what extent there was any I associated with the more-than-personal, divine Not-I, it is very difficult, on the basis of the existing evidence, to judge. For example, did Jesus interpret his experience of divine Reality and his own spontaneous inferences from that experience in terms of those fascinating apocalyptic notions current in contemporary Jewish circles? Some eminent scholars have argued that the doctrine of the worlds imminent dissolution was the central core of his teaching. Others, equally learned, have held that it was attributed to him by the authors of the Synoptic Gospels, and that Jesus himself did not identify his experience and his theological thinking with locally popular opinions. Which party is right? Goodness knows. On this subject, as on so many others, the existing evidence does not permit of a certain and unambiguous answer.
  --
  The biography of a saint or avatar is valuable only insofar as it throws light upon the means by which, in the circumstances of a particular human life, the I was purged away so as to make room for the divine not-I. The authors of the Synoptic Gospels did not choose to write such a biography, and no amount of textual criticism or ingenious surmise can call it into existence. In the course of the last hundred years an enormous sum of energy has been expended on the attempt to make documents yield more evidence than in fact they contain. However regrettable may be the Synoptists lack of interest in biography, and whatever objections may be raised against the theologies of Paul and John, there can still be no doubt that their instinct was essentially sound. Each in his own way wrote about the eternal not-I of Christ rather than the historical I; each in his own way stressed that element in the life of Jesus, in which, because it is more-than-personal, all persons can participate. (The nature of selfness is such that one person cannot be a part of another person. A self can contain or be contained by something that is either less or more than a self, it can never contain or be contained by a self.)
  The doctrine that God can be incarnated in human form is found in most of the principal historic expositions of the Perennial Philosophyin Hinduism, in Mahayana Buddhism, in Christianity and in the Mohammedanism of the Sufis, by whom the Prophet was equated with the eternal Logos.
  --
  Krishna is an incarnation of Brahman, Gautama Buddha of what the Mahayanists called the Dharmakaya, Suchness, Mind, the spiritual Ground of all being. The Christian doctrine of the incarnation of the Godhead in human form differs from that of India and the Far East inasmuch as it affirms that there has been and can be only one avatar.
  What we do depends in large measure upon what we think, and if what we do is evil, there is good empirical reason for supposing that our thought patterns are inadequate to material. mental or spiritual reality. Because Christians believed that there had been only one avatar, Christian history has been disgraced by more and bloother crusades, interdenominational wars, persecutions and proselytizing imperialism than has the history of Hinduism and Buddhism. Absurd and idolatrous doctrines, affirming the quasi-divine nature of sovereign states and their rulers, have led oriental, no less than Western, peoples into innumerable political wars; but because they have not believed in an exclusive revelation at one sole instant of time, or in the quasi-divinity of an ecclesiastical organization, oriental peoples have kept remarkably clear of the mass murder for religions sake, which has been so dreadfully frequent in Christendom. And while, in this important respect, the level of public morality has been lower in the West than in the East, the levels of exceptional sanctity and of ordinary individual morality have not, so far as one can judge from the available evidence, been any higher. If the tree is indeed known by its fruits, Christianitys departure from the norm of the Perennial Philosophy would seem to be philosophically unjustifiable.
  The Logos passes out of eternity into time for no other purpose than to assist the beings, whose bodily form he takes, to pass out of time into eternity. If the avatars appearance upon the stage of history is enormously important, this is due to the fact that by his teaching he points out, and by his being a channel of grace and divine power he actually is, the means by which human beings may transcend the limitations of history. The author of the Fourth Gospel affirms that the Word became flesh; but in another passage he adds that the flesh profiteth nothingnothing, that is to say, in itself, but a great deal, of course, as a means to the union with immanent and transcendent Spirit. In this context it is very interesting to consider the development of Buddhism. Under the forms of religious or mystical imagery, writes R. E. Johnston in his Buddhist China, the Mahayana expresses the universal, whereas Hinayana cannot set itself free from the domination of historical fact. In the words of an eminent orientalist, Ananda K. Coomaraswamy, The Mahayanist believer is warnedprecisely as the worshipper of Krishna is warned in the Vaishnavite scriptures that the Krishna Lila is not a history, but a process for ever unfolded in the heart of man that matters of historical fact are without religious significance (except, we should add, insofar as they point to or themselves constitute the meanswhe ther remote or proximate, whether political, ethical or spiritualby which men may come to deliverance from selfness and the temporal order.)
  In the West, the mystics went some way towards liberating Christianity from its unfortunate servitude to historic fact. (or, to be more accurate, to those various mixtures of contemporary record with subsequent inference and phantasy, which have, at different epochs, been accepted as historic fact). From the writings of Eckhart, Tauler and Ruysbroeck, of Boehme, William Law and the Quakers, it would be possible to extract a spiritualized and universalized Christianity, whose narratives should refer, not to history as it was, or as someone afterwards thought it ought to be, but to processes forever unfolded in the heart of man. But unfortunately the influence of the mystics was never powerful enough to bring about a radical Mahayanist revolution in the West. In spite of them, Christianity has remained a religion in which the pure Perennial Philosophy has been overlaid, now more, now less, by an idolatrous preoccupation with events and things in timeevents and things regarded not merely as useful means, but as ends, intrinsically sacred and indeed divine. Moreover such improvements on history as were made in the course of centuries were, most imprudently, treated as though they themselves were a part of historya procedure which put a powerful weapon into the hands of Protestant and, later, of Rationalist controversialists. How much wiser it would have been to admit the perfectly avowable fact that, when the sternness of Christ the Judge had been unduly emphasized, men and women felt the need of personifying the divine compassion in a new form, with the result that the figure of the Virgin, mediatrix to the mediator, came into increased prominence. And when, in course of time, the Queen of Heaven was felt to be too awe-inspiring, compassion was re-personified in the homely figure of St. Joseph, who thus became me thator to the me thatrix to the me thator. In exactly the same way Buddhist worshippers felt that the historic Sakyamuni, with his insistence on recollectedness, discrimination and a total dying to self as the principal means of liberation, was too stern and too intellectual. The result was that the love and compassion which Sakyamuni had also inculcated came to be personified in Buddhas such as Amida and Maitreyadivine characters completely removed from history, inasmuch as their temporal career was situated somewhere in the distant past or distant future. Here it may be remarked that the vast numbers of Buddhas and Bodhisattvas, of whom the Mahayanist theologians speak, are commensurate with the vastness of their cosmology. Time, for them, is beginningless, and the innumerable universes, every one of them supporting sentient beings of every possible variety, are born, evolve, decay and the, only to repeat the same cycleagain and again, until the final inconceivably remote consummation, when every sentient being in all the worlds shall have won to deliverance out of time into eternal Suchness or Buddhahood This cosmological background to Buddhism has affinities with the world picture of modern astronomyespecially with that version of it offered in the recently published theory of Dr. Weiszcker regarding the formation of planets. If the Weiszcker hypothesis is correct, the production of a planetary system would be a normal episode in the life of every star. There are forty thousand million stars in our own galactic system alone, and beyond our galaxy other galaxies, indefinitely. If, as we have no choice but to believe, spiritual laws governing consciousness are uniform throughout the whole planet-bearing and presumably life-supporting universe, then certainly there is plenty of room, and at the same time, no doubt, the most agonizing and desperate need, for those innumerable redemptive incarnations of Suchness, upon whose shining multitudes the Mahayanists love to dwell.
  --
  Can the many fantastic and mutually incompatible theories of expiation and atonement, which have been grafted onto the Christian doctrine of divine incarnation, be regarded as indispensable elements in a sane theology? I find it difficult to imagine how anyone who has looked into a history of these notions, as expounded, for example, by the author of the Epistle to the Hebrews, by Athanasius and Augustine, by Anselm and Luther, by Calvin and Grotius, can plausibly answer this question in the affirmative. In the present context, it will be enough to call attention to one of the bitterest of all the bitter ironies of history. For the Christ of the Gospels, lawyers seemed further from the Kingdom of Heaven, more hopelessly impervious to Reality, than almost any other class of human beings except the rich. But Christian theology, especially that of the Western churches, was the product of minds imbued with Jewish and Roman legalism. In all too many instances the immediate insights of the avatar and the theocentric saint were rationalized into a system, not by philosophers, but by speculative barristers and metaphysical jurists. Why should what Abbot John Chapman calls the problem of reconciling (not merely uniting) Mysticism and Christianity be so extremely difficult? Simply because so much Roman and Protestant thinking was done by those very lawyers whom Christ regarded as being peculiarly incapable of understanding the true Nature of Things. The Abbot (Chapman is apparently referring to Abbot Marmion) says St John of the Cross is like a sponge full of Christianity. You can squeeze it all out, and the full mystical theory (in other words, the pure Perennial Philosophy) remains. Consequently for fifteen years or so I hated St John of the Cross and called him a Buddhist. I loved St Teresa and read her over and over again. She is first a Christian, only secondarily a mystic. Then I found I had wasted fifteen years, so far as prayer was concerned.
  Now see the meaning of these two sayings of Christs. The one, No man cometh unto the Father but by me, that is through my life. The other saying, No man cometh unto me except the Father draw him; that is, he does not take my life upon him and follow after me, except he is moved and drawn of my Father, that is, of the Simple and Perfect Good, of which St. Paul saith, When that which is perfect is come, that which is in part shall be done away.
  --
  Every human being can thus become an avatar by adoption, but not by his unaided efforts. He must be shown the way, and he must be aided by divine grace. That men and women may be thus instructed and helped, the Godhead assumes the form of an ordinary human being, who has to earn deliverance and enlightenment in the way that is prescribed by the divine Nature of Thingsnamely, by charity, by a total dying to self and a total, one-pointed awareness. Thus enlightened, the avatar can reveal the way of enlightenment to others and help them actually to become what they already potentially are. Tel quen Lui-mme enfin lternit le change. And of course the eternity which transforms us into Ourselves is not the experience of mere persistence after bodily death. There will be no experience of timeless Reality then, unless there is the same or a similar knowledge within the world of time and matter. By precept and by example, the avatar teaches that this transforming knowledge is possible, that all sentient beings are called to it and that, sooner or later, in one way or another, all must finally come to it.
  next chapter: 1.04 - GOD IN THE WORLD

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  which Sri Aurobindos and the Mothers avataric mission
  could be understood. Books like The Life Divine, The Syn-
  --
  transformation, which was, after all, her avataric Yoga in
  the last years of her life, the crucial step which would make
  --
  Savitri and with the urgency of his avataric task, did not
  write essayistic prose any more in the last years of his life.
  --
  The avataric task of Sri Aurobindo and the Mother
  consisted in bringing down a new, higher consciousness
  --
  took place, to counteract the avataric Work that would lead
  to the appearance of a divinized species on Earth. Even those
  --
  What this yogic, or rather avataric, master-act actually
  meant, we cannot even guess. But its result was that only
  --
  In this event the Work of all avatars, and of Sri Aurobindo
  and the Mother in their previous lives, was finally justified.
  --
  was at his tricks maybe more than ever, as the avataric Yoga
  approached the stage where the first supramental body
  --
  the avatar never deserts his Work; 2. the presence of the
  Mother, who exists in the archetype of an immortal, omni-
  --
  through his avataric work. The five dreams were: the free-
  dom of India; the awakening of Asia; the formation of con-

1.03 - Some Aspects of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  must use all available means to achieve the therapeutic aim.
  [59]

1.03 - Supernatural Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  and so availest, that whoso would have grace, and has not re
  course to thee, would have his desire fly without wings. Thy be

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
  But alas! these tender precautions availed them little; for many a
  man, whose faithful wife was keeping watch and ward for him at home,
  --
  would avail to whiten them again. The hair-restorer was in fact a
  shade too powerful, and in applying it you might get more than you
  --
  will readily avail himself of the opportunity. Even the whims and
  caprices of a tyrant may be of service in breaking the chain of

1.03 - THE EARTH IN ITS EARLY STAGES, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  energy, available on the surface of the earth in its early stages, go
  to ? Was it merely to be lost around the globe in obscure emana-

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
  Krishnas play in the physical: the rule of the avatar upon earth, that is to say, the realisation of the new divine world.
  The Gods, Superior Beings and Adverse Forces
  --
  THE avaTAR
   avatar the Supreme manifested on earth in a body.
  The avatar: the supreme Divine manifested in an earthly form
   generally a human form for a definite purpose.
  The Divine, being all-powerful, can lift people up without bothering to come down on earth. It is only if it is part of the world arrangement that he should take upon himself the burden of humanity and open the Way that avatarhood has any meaning.
  6 March 1935
  --
  The chief purpose of the avatar is to give to man a concrete proof that the Divine can manifest upon earth.
  12 July 1954

1.03 - The House Of The Lord, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  I have mentioned that Sri Aurobindo used to keep his upper body always bare. In this, as in many other habits, he was very much an Indian, though he was brought up in English ways. For instance, he was not accustomed to use slippers in the room. He always went about barefoot. When a pair of slippers was offered to him, he said, "I don't use them. Let them be given to Nolini who likes shoes." During severe cold weather we have seen him use only a chaddar. But it intrigued me very much to see that he kept his feet always exposed, projecting out of the wrap. It seems odd, for our feet feel the cold more than other parts. Did it imply that at all moments, even at night, the feet of the Divine must be available as the haven of refuge to the needy and the devoted? It may not be too fantastic to suppose that many beings came in their subtle bodies to offer their pranams at his feet. My hypothesis is not altogether a fiction, for we have now learnt from the Mother that Sri Aurobindo has built a home in the subtle-physical plane and many of us visit him at night in our subtle bodies. She has also told us that we visit her or she visits us during our sleep. In the morning she has often asked, "Do you know anything about it?" Well, as all this is true, surely beings could also come in their subtle forms to do pranam to Sri Aurobindo. "But why bare feet?" one may ask. "That is the Indian custom", would be my, answer.
  "Did he sleep at night?" was the question very often asked. To all appearance he did sleep and quite sufficiently. The Mother and he always insist on observing normal rules of health. We must eat well and sleep well, So, if there was a physical need for food, there could be a need for sleep as with us, but with a difference. For our sleep is a heavy plunge into inconscience where we forget everything, whereas a Yogi sleeps awake. There is also a state in which the physical body is apparently asleep, while the subtle body goes out visiting various persons in their sleep. The Mother has said that she does most of the subtle work in this way at night. Sri Aurobindo wrote to me, "In former days when she was spending the night in a trance and out working in the Ashram, she brought back with her the knowledge of all that was happening to everybody... I often know from her what has happened before it is reported by anyone."

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The rest of Arjuna's questions and utterances proceed from the same temperament and character. When he is told that once the soul-state is assured there need be no apparent change in the action, he must act always by the law of his nature, even if the act itself seem faulty and deficient compared with that of another law than his own, he is troubled. The nature! but what of this sense of sin in the action with which he is preoccupied? is it not this very nature which drives men as if by force and even against their better will into sin and guilt? His practical intelligence is baffled by Krishna's assertion that it was he who in ancient times revealed to Vivasvan this Yoga, since lost, which he is now again revealing to Arjuna, and by his demand for an explanation he provokes the famous and oft-quoted statement of avatarhood and its mundane purpose. He is again perplexed by the words in which Krishna continues to reconcile action and renunciation of action and asks once again for a decisive statement of that which is the best and highest, not this "mingled" word. When he realises fully the nature of the Yoga which he is bidden to embrace, his pragmatic nature accustomed to act from mental will and preference and desire is appalled by its difficulty and he asks what is the end of the soul which attempts and fails, whether it does not lose both this life of human activity and thought and emotion which it has left behind and the Brahmic consciousness to which it aspires and falling from both perish like a dissolving cloud?
  When his doubts and perplexities are resolved and he knows that it is the Divine which must be his law, he aims again and always at such clear and decisive knowledge as will guide him practically to this source and this rule of his future action. How

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The legend as to the origin of these seventy-eight Atus is a most curious and interesting one indeed, although one cannot vouch for its accuracy. It goes that the Adepts of antiquity, seeing that a cycle of spiritual degradation and mental stagnation was about to descend upon Europe with the advent of what is called the Christian Era, were pre- occupied with the making of plans for the preservation of their accumulated knowledge. It would be held in reserve for the age when men would be sufficiently advanced and spiritually unbiased to receive it, and yet available during the intervening period, even during the cycle of complete intellectual slothfulness, so that any member of the com- munity who felt the inner urge to engage in the studies with which the Qabalah, in particular, deals would obtain easy access to it.
  In conference assembled within the Sanctuary of the
  --
  Krishna the divine avatara, attri buted here because, being a divine incarnation - one in whom both Spirit and Matter were in complete equilibrium - he expressed the essential idea implied in Tipharas. Adonis, Iacchus, Rama, and
  Asar are other correspondences for 6, either because of their inherent nature of beauty, or because they represent in one way or another the solar disk, to which all mystical psycho- logy, ancient and modern, is unanimous in attri buting the spiritual consciousness.

1.03 - THE STUDY (The Exorcism), #Faust, #Johann Wolfgang von Goethe, #Poetry
  If your aid avail him,
  Let it not fail him;

1.03 - The Void, #Of The Nature Of Things, #Lucretius, #Poetry
  Lest it avail to lead thee off from truth:
  Waters (they say) before the shining breed

1.03 - Time Series, Information, and Communication, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  Thus, by Eq. 3.09, the total amount of information available
  concerning M is
  --
  frequency band available for transmitting the message but also
  on the noise level. As a matter of fact, it has a close relation to

1.040 - Forgiver, #Quran, #unset, #Zen
  82. Have they not journeyed through the land, and seen the outcome for those before them? They were more numerous than they, and had greater power and influence in the land. But what they had achieved availed them nothing.
  83. When their messengers came to them with clear proofs, they rejoiced in the knowledge they had, and the very things they used to ridicule besieged them.

1.044 - Smoke, #Quran, #unset, #Zen
  41. The Day when no friend will avail a friend in any way, and they will not be helped.
  42. Except for him upon whom God has mercy. He is the Mighty, the Merciful.

1.046 - The Dunes, #Quran, #unset, #Zen
  26. We had empowered them in the same way as We empowered you; and We gave them the hearing, and the sight, and the minds. But neither their hearing, nor their sight, nor their minds availed them in any way. That is because they disregarded the revelations of God; and so they became surrounded by what they used to ridicule.
  27. We have destroyed many townships around you, and diversified the signs, so that they may return.

1.048 - Victory, #Quran, #unset, #Zen
  11. The Desert-Arabs who remained behind will say to you, “Our belongings and our families have preoccupied us, so ask forgiveness for us.” They say with their tongues what is not in their hearts. Say, “Who can avail you anything against God, if He desires loss for you, or desires gain for you?” In fact, God is Informed of what you do.
  12. But you thought that the Messenger and the believers will never return to their families, and this seemed fine to your hearts; and you harbored evil thoughts, and were uncivilized people.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Narendra and his friends came down from their seats on the raised platform of the Panch avati and stood near the Master. He returned to his room with them. The Master continued: "When you plunge in the water of the ocean, you may be attacked by alligators. But they won't touch you if your body is smeared with turmeric. There are no doubt six alligators - lust, anger, avarice, and so on - within you, in the 'heart's fathomless depths'. But protect yourself with the turmeric of discrimination and renunciation, and they won't touch you.
  Futility of mere lecturing

1.04 - BOOK THE FOURTH, #Metamorphoses, #Ovid, #Poetry
  What now avails, great God, thy piercing blaze,
  That youth, and beauty, and those golden rays?
  --
  To writh his neck the labour nought avails,
  Too deep th' imperial talons pierce his scales.

1.04 - Narayana appearance, in the beginning of the Kalpa, as the Varaha (boar), #Vishnu Purana, #Vyasa, #Hinduism
  [6]: Varāha avatāra. The description of the figure of the boar is much more particularly detailed in other Purāṇas. As in the Vāyu: "The boar was ten Yojanas in breadth, a thousand Yojanas high; of the colour of a dark cloud; and his roar was like thunder; his bulk was vast as a mountain; his tusks were white, sharp, and fearful; fire flashed from his eyes like lightning, and he was radiant as the sun; his shoulders were round, flit, and large; he strode along like a powerful lion; his haunches were fat, his loins were slender, and his body was smooth and beautiful." The Matsya P. describes the Varāha in the same words, with one or two unimportant varieties. The Bhāg avata indulges in that amplification which marks its more recent composition, and describes the Varāha as issuing from the nostrils of Brahmā, at first of the size of the thumb, or an inch long, and presently increasing to the stature of an elephant. That work also subjoins a legend of the death of the demon Hiranyākṣa, who in a preceding existence was one of Viṣṇu's doorkeepers, at his palace in Vaikuntha. Having refused admission to a party of Munis, they cursed him, and he was in consequence born as one of the sons of Diti. When the earth, oppressed by the weight of the mountains, sunk down into the waters, Viṣṇu was beheld in the subterrene regions, or Rasātala, by Hiranyākṣa in the act of carrying it off. The demon claimed the earth, and defied Viṣṇu to combat; and a conflict took place, in which Hiranyākṣa was slain. This legend has not been met with in any other Purāṇa, and certainly does not occur in the chief of them, any more than in our text. In the Mokṣa Dherma of the Mahābhārata, e.35, Viṣṇu destroys the demons in the form of the Varāha, but no particular individual is specified, nor does the elevation of the earth depend upon their discomfiture. The Kālikā Upapurāṇa has an absurd legend of a conflict between Śiva as a Sarabha, a fabulous animal, and Viṣṇu as the Varāha, in which the latter suffers himself and his offspring begotten upon earth to be slain.
  [7]: This, which is nothing more than the developement of the notion that the Varāha incarnation typifies the ritual of the Vedas, is repeated in most of the Purāṇas in the same or nearly the same words.

1.04 - Religion and Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  The red lotus is the symbol of the avatar and the offering of the red lotus is meant to suggest the full consecration to
  Words of the Mother III
   the avatar; the yellow background represents the supramental manifestation.
  8 November 1933

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  numerous partial solutions that concerted attention to the problem has made available. The early attacks
  upon the resistant problem will have followed the paradigm rules quite closely. But with continuing
  --
  comfort avails any more; longing transcends a world after death, even the gods; existence is negated
  210

1.04 - The Conditions of Esoteric Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   an attitude of mind, for instance, alters the way I regard a criminal. I suspend my judgment and say to myself: "I am, like him, only a human being. Through favorable circumstances I received an education which perhaps alone saved me from a similar fate." I may then also come to the conclusion that this human brother of mine would have become a different man had my teachers taken the same pains with him they took with me. I shall reflect on the fact that something was given to me which was withheld from him, that I enjoy my fortune precisely because it was denied him. And then I shall naturally come to think of myself as a link in the whole of humanity and a sharer in the responsibility for everything that occurs. This does not imply that such a thought should be immediately translated into external acts of agitation. It should be cherished in stillness within the soul. Then quite gradually it will set its mark on the outward demeanor of the student. In such matters each can only begin by reforming himself. It is of no avail, in the sense of the foregoing thoughts, to make general demands on the whole of humanity. It is easy to decide what men ought to be; but the student
   p. 121

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Though all of us knew the Mother had taken charge of the Ashram and that hers was the guiding Hand, the truth and bearing of it came fully home to me after the accident when we met her face to face and saw some of her manifold activities close at hand. Then I realised to what an extent her wisdom, power and influence worked in the material field. The greatest wonder to me was the thoroughness and precision with which she had provided for all the daily physical requirements of Sri Aurobindo. He had to ask for nothing, look for nothing; everything would be in its place at the right time. Her activities were a thousand and one; yet she always found time to think of his needs, even as Sri Aurobindo always kept in mind hers. The two consciousnesses were one so that when Sri Aurobindo met with the accident, the Mother felt at once the vibration in her sleep. All things required for him were kept in stock in sufficient quantity: his writing materials, his toilet things, mosquito-coils, mosquito cream and other necessities. Several clocks were kept at various places, for Sri Aurobindo had the habit of seeing the time.[1] Hot water for his bath at midnight was prepared by one particular person, his dhotis were washed and pressed daily by another, his bed made by a third, his meals cooked by a special group. And not only would she serve him, but what dish to be prepared, in what way, what vegetables were to be grown in the field, what fruits to be ordered all came under her direct supervision. To serve and please him was her sole concern, for he was her Lord. That was how she addressed him. Dry fruits were ordered from Peshawar, and special ripe seasonal fruits from different places. When, owing to the war emergency, good vegetables were not available in the local market, the Mother had them brought from Bangalore and had a cold storage room built in order to keep them fresh. Also a refrigerator was bought separately to store other food stuff. All these details illustrate how the Mother was also an ideal home economist, if I may use that expression in this context. Once Sri Aurobindo asked for some exercise books to copy out Savitri. Instantly I went to the market and fetched two and offered them. When the Mother came to know about it, she said, "Why? I have any number of them stored for his use." Of course, being a new-comer, I was ignorant of this; besides, I had a grand occasion, I thought, to offer something.
  The Mother
  --
  Take, for instance, the construction of Golconde. I am not going to enter into an elaborate description of its development. Considering that our resources in men and money were then limited, how such a magnificent building was erected is a wonder. An American architect with his Japanese and Czechoslovakian assistants foregathered. Old buildings were demolished, our sadhaks along with the paid workers laboured night and day and as if from a void, the spectacular mansion rose silently and slowly like a giant in the air. It is a story hardly believable for Pondicherry of those days. But my wonder was at the part the Mother played in it, not inwardly which is beyond my depth but in the daylight itself. She was in constant touch with the work through her chosen instruments. As many sadhaks as possible were pressed into service there; to anyone young or old asking for work, part time, whole time, her one cry: "Go to Golconde, go to Golconde." It was one of her daily topics with Sri Aurobindo who was kept informed of the difficulties, troubles innumerable, and at the same time, of the need of his force to surmount "them. Particularly when rain threatened to impede or spoil some important part of the work, she would invoke his special help: for instance, when the roof was to be built. How often we heard her praying to Sri Aurobindo, "Lord, there should be no rain now." Menacing clouds had mustered strong, stormy west winds blowing ominously, rain imminent, and torrential Pondicherry rain! We would look at the sky and speculate on the result of the fight between the Divine Force and the natural force. The Divine Force would of course win: slowly the Fury would leash her forces and withdraw into the cave. But as soon as the intended object was achieved, a deluge swept down as if in revenge. Sri Aurobindo observed that that was often the rule. During the harvesting season too, S.O.S. signals would come to Sri Aurobindo through the Mother to stop the rain. He would smile and do his work silently. If I have not seen any other miracle, I can vouch for this one repeated more than once. During the roof-construction, work had to go on all night long and the Mother would mobilise and marshal all the available Ashram hands and put them there. With what cheer and ardour our youth jumped into the fray at the call of the Mother, using often Sri Aurobindo's name to put more love and zeal into the strenuous enterprise! We felt the vibration of a tremendous energy driving, supporting, inspiring the entire collective body. This was how Golconde, an Ashram guest house, was built, one of the wonders of modern architecture lavishly praised by many visitors. Let me quote the relevant portion of a letter from Sri Aurobindo, written in 1945 with regard to Golconde:
  "...It is on this basis that she (Mother) planned the Golconde. First, she wanted a high architectural beauty, and in this she succeeded architects and people with architectural knowledge have admired it with enthusiasm as a remarkable achievement; one spoke of it as the finest building of its kind he had seen, with no equal in all Europe or America; and a French architect, pupil of a great master, said it executed superbly the idea which his master had been seeking for but failed to realise..."2
  Next in magnitude comes the Press. Today the Ashram Printing Press holds a premier place in India. That is because the Mother set from the very start the ideal of perfection before her and exacted from the workers that ideal. Kinds of business run on a commercial basis there are many outside, but here the ideal is quite different, as I have stated. This is what the Mother recently told the manager of the Press, "If any part of the world makes a demand for perfection in printing, it should be able to say to itself, The Pondicherry Ashram Press fulfils the ideal." Yet this Press began as some big establishments have done, in a very humble way; I don't know how the proposal was mooted that we must have a Press of our own to publish mainly Sri Aurobindo's books. The Mother caught the idea at once. But how to start, was the question. It was not so much the money that was wanting, as men of knowledge and experience in this field. She would not engage workers from outside; it must be run by the Ashram inmates. We had at that time made some connection with the Hyderabad Government through Sir Akbar Hydari who was instrumental in, procuring a donation from the Nizam's Government for Golconde, hence the name[3]. This connection opened the channel for an experienced officer of the Government to come and give a start to our Press. As soon as things began moving, the Mother put all her available force into it and bundled off sadhaks and sadhikas old and young, philosopher, scholar, professor, whoever was at hand, to the Press. Naturally, many difficulties cropped up; quarrels, disharmony, complaints human conflicts instead of natural calamities. The Mother was certainly prepared for them, for she knows our human nature, also that it is through work that it has to be changed, not through the escape-gate of inaction. We heard from time to time the Mother reporting about these troubles to Sri Aurobindo. With his silent Purusha-like support, and her regular visits to the Press, the initial difficulties were gradually overcome and a modicum of harmony established. One after another, Sri Aurobindo's books began to come out. Thus with our raw but energetic young band and a handful of trained paid workers, this institution was built up piecemeal, illustrating the Mother's method of working, the ideal to be achieved, and Sri Aurobindo's dictum that things must grow out of life itself, not according to a set mental pattern. In our case, of course, the process was sustained by a directly acting Divine Force. "All can be done if the God-touch is there." In fact all our institutions, the Ashram itself, have grown up in this way, from scratch, and Auroville is the latest example. We must remember, however, that activity by itself, of whatever kind, is of secondary importance, but "taken as pan of the sadhana offered to the Divine or done with the consciousness or faith that it is done by the Divine Power" that is the important point.
  Now we come to a different field of activity altogether, one whose place in Yoga will be strongly challenged, especially when the Mother herself used it as a means of sadhana: her playing tennis. I won't discuss the issue, for the quotation cited above gives the answer. Before she started playing tennis the Mother joined our young group in playing table-tennis. When a young boy asked her if he could install a table in his house for the game, the Mother replied, "Why not at Nanteuil?[4] then I can come and play too." He was much surprised and delighted at the divine proposal! She must have found it a good light exercise as well as an admirable means of contact with the young set which was gradually increasing; it was perhaps also her yogic means of action upon them. After a year or so the Mother decided to have a tennis court. She might have felt that she needed some more brisk exercise in the open air. She often talked of her project to Sri Aurobindo. One day we heard that the entire wasteland along the north-eastern seaside was taken on a long lease from the Government and a part of it would be made into tennis courts and the rest into a playground. One cannot imagine now what this place was like before. It was one of the filthiest spots of Pondicherry, full of thistles and wild undergrowth, an open place for committing nuisance as well as a pasture for pigs! The stink and the loathsome sight made the place a Stygian sore and a black spot on the colonial Government. The Mother changed this s avage wasteland into a heavenly playground, almost a supramental transformation of Matter. The sea-front was clothed in a vision of beauty and delight. If for nothing else, for this transformation at least, Pondicherry should be eternally grateful to the Mother. But who remembers the past? Gratitude is a rare human virtue. I was particularly very happy, first, because I was fond of tennis; secondly, I fancied that Yoga would be now made easy. Who could ever think of tennis in Yoga! But woe to me, how it completely upset my balance!
  --
  Where did she get all this energy from? Her body was frail, food and sleep were medically quite inadequate to copewith her super-abundant vitality. "Do you think I live on these frugal meals alone? One can draw any amount of energy from universal Nature," she once said. Here we are face to face with the Divine Energy, the Shakti incarnate. Like Sri Aurobindo with regard to his massive correspondence, she could say, "If for nothing else, at least for my interminable activity, I should be called an avatar!"
  My aim in drawing this picture of the Mother is not merely to demonstrate her dynamism. There have been quite a number of people in the world, Napoleon for example, who had a magnificent vital energy, but they are of a different category. Here all her actions are symbolic, they are the expressions of the Divine Force, chit shakti, she embodies, and that force she has given freely to the young ones as she had done to the older generation. It infiltrates everything that it comes in contact with; she leaves a part of her Divine Presence wherever she goes. She has said also she never forgets any person who has come in contact with her even for a moment! The person finds a place in her Divine Consciousness. Sri Aurobindo said to me that with each one of us here she has her emanation. I believe that would be in some sense true for all those who have come in contact with her, and it would help them through life's strenuous and perilous journey.

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  This Path is a very difficult one to describe, as it un- doubtedly refers to some aspect of the Astral Plane ; and it is, also, a phallic symbol, the fish referring to the spermatozoa swimming in the foundations of one's being. Its Hindu attri bution is Vishnu as the Matsu or Fish avatara.
  Neptune and Poseidon, insofar as their realm of govern- ment includes the dominion wherein fish dwell ; and
  --
  White Horse - the symbol of the Kalki avatara. In the background of the card are several sunflowers, which again point to the solar nature of the allocation.
  The Sepher Yetsirah denominates " Resh," a " double letter ", but I have been unable to discover any sound other than " R " for this letter ; nor is any other so recognized by modern Hebrew grammarians. Perhaps the French form of " R " - pronounced with a decided roll - is the sound in question.

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
  beauty of avalokiteshvara's face.
   MYRIADS OF STAMENS: continues the metaphor.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is an integral knowledge that is being sought, an integral force, a total amplitude of union with the All and Infinite behind existence. For the seeker of the integral Yoga no single experience, no one Divine Aspect,however overwhelming to the human mind, sufficient for its capacity, easily accepted as the sole or the ultimate reality,can figure as the exclusive truth of the Eternal. For him the experience of the Divine Oneness carried to its extreme is more deeply embraced and amply fathomed by following out to the full the experience of the Divine Multiplicity. All that is true behind polytheism as well as behind monotheism falls within the scope of his seeking; but he passes beyond their superficial sense to human mind to grasp their mystic truth in the Divine. He sees what is aimed at by the jarring sects and philosophies and accepts each facet of the Reality in its own place, but rejects their narrownesses and errors and proceeds farther till he discovers the One Truth that binds them together. The reproach of anthropomorphism and anthropolatry cannot deter him,for he sees them to be prejudices of the ignorant and arrogant reasoning intelligence, the abstracting mind turning on itself in its own cramped circle. If human relations as practised now by man are full of smallness and perversity and ignorance, yet are they disfigured shadows of something in the Divine and by turning them to the Divine he finds that of which they are a shadow and brings it down for manifestation in life. It is through the human exceeding itself and opening itself to a supreme plenitude that the Divine must manifest itself here, since that comes inevitably in the course and process of the spiritual evolution, and therefore he will not despise or blind himself to the Godhead because it is lodged in a human body, mnu tanum ritam. Beyond the limited human conception of God, he will pass to the one divine Eternal, but also he will meet him in the faces of the Gods, his cosmic personalities supporting the World-Play, detect him behind the mask of the Vibhutis, embodied World-Forces or human Leaders, reverence and obey him in the Guru, worship him in the avatar. This will be to him his exceeding good fortune if he can meet one who has realised or is becoming That which he seeks for and can by opening to it in this vessel of its manifestation himself realise it. For that is the most palpable sign of the growing fulfilment, the promise of the great mystery of the progressive Descent into Matter which is the secret sense of the material creation and the justification of terrestrial existence.
  Thus reveals himself to the seeker in the progress of the sacrifice the Lord of the sacrifice. At any point this revelation can begin; in any aspect the Master of the Work can take up the work in him and more and more press upon him and it for the unfolding of his presence. In time all the Aspects disclose themselves, separate, combine, fuse, are unified together. At the end there shines through it all the supreme integral Reality, unknowable to Mind which is part of the Ignorance, but knowable because self-aware in the light of a spiritual consciousness and a supramental knowledge.

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  mentor Krishna, king of the Vrishnis and in fact the avatar
  Sri Krishna. In the internecine quarrel within the Kuru clan,
  --
  of humanity, as it constitutes the background of the avatar-
  ic Work of Sri Krishna. And the lasting significance of Sri
  --
  As the Mother once said, Sri Aurobindos avataric ac-
  tion was an immense spiritual revolution rehabilitating
  --
  from the avatar, the Master of the Yoga himself, he would
  6 Id., p. 45.
  --
  Thou shalt see, replies the avatar, my hundreds and
  thousands of divine forms, various in kind, various in shape
  --
  integral part of the foundation of his avataric realization
  which is one reason why his Essays on the Gita remain an
  --
  destiny of humankind, is the task of the avatar. In Sri Au-
  robindos words: The avatar is one who comes to open the
  Way for humanity to a higher consciousness. ... The Divine
  --
  of humanity and open the Way that avatarhood has any
  meaning... The avatar is not bound to do extraordinary ac-
  tions, but he is bound to give his acts or his work or what
  --
  history of the earth and its races. ... The avatar is necessary
  when a special work is to be done and in crises of the evo-
  --
  saying that he incarnates as an avatar yuge yuge, from age
  to age. 18
  --
  fore them had done, for and this is essential the avatar,
  to achieve the change he has come down for, has to take
  --
  could also be called The avatars Song, we read:
  My gaping wounds are a thousand and one
  --
  This was the avatar speaking in defence of the Work he
  had come to do, to keep the path open for the evolution-
  --
  that the avatar incarnates, yuge yuge, to create the possibil-
  ity of an evolutionary step forwards and to do battle with
  --
  female avatar. May it at last be realized that their crucial
   avataric effort of transforming humanity, to make a better
  --
  the world worsened because the resistance against the ava-
  taric Work intensified. Things are bad, are growing worse
  --
  indo in July 1948. 30 And, after a life of avataric effort, he
  wrote the fateful words: I have no intention of giving my

1.052 - The Mount, #Quran, #unset, #Zen
  46. The Day when their ploys will avail them nothing; and they will not be helped.
  47. For those who do wrong, there is a punishment besides that; but most of them do not know.

1.053 - A Very Important Sadhana, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The goal of life in every stage of its manifestation is the vision of God, the experience of God, the realisation of God that God is the Supreme Doer and the Supreme Existence. This is the principle that is driven into the mind again and again by the Srimad Bhag avata Mahapurana or such similar texts. If a continued or sustained study of such scriptures is practised, it is purifying. It is a tapas by itself, and it is a study of the nature of ones own Self, ultimately. The word sva is used here to designate this process of study svadhyaya. Also, we are told in one sutra of Patanjali, tad drau svarpe avasthnam (I.3), that the seer finds himself in his own nature when the vrittis or the various psychoses of the mind are inhibited. The purpose of every sadhana is only this much: to bring the mind back to its original source.
  The variety of detail that is provided to the mind in the scriptures has an intention not to pamper or cajole the mind, but to treat the mind of its illness of distraction and attachment to external objects. The aim is highly spiritual. Sometimes it is held that japa of a mantra also is a part of svadhyaya. That is a more concentrated form of it, requiring greater willpower. It is not easy to do japa. We may study a book like the Srimad Bhag avata with an amount of concentration, but japa is a more difficult process because there we do not have variety. It is a single point at which the mind is made to move, with a single thought almost, with a single epithet or attribute to contemplate upon. It is almost like meditation, and is a higher step than the study of scriptures. Adepts in yoga often tell us that the chanting of a mantra like pran ava is tantamount to svadhyaya.

1.053 - The Star, #Quran, #unset, #Zen
  26. How many an angel is there in the heavens whose intercession avails nothing, except after God gives permission to whomever He wills, and approves?
  27. Those who do not believe in the Hereafter give the angels the names of females.

1.054 - The Moon, #Quran, #unset, #Zen
  5. Profound wisdom—but warnings are of no avail.
  6. So turn away from them. On the Day when the Caller calls to something terrible.
  --
  28. And inform them that the water is to be shared between them; each share of drink made available.
  29. But they called their friend, and he dared, and he slaughtered.

1.058 - The Argument, #Quran, #unset, #Zen
  17. Neither their possessions nor their children will avail them anything against God. These are the inhabitants of the Fire, dwelling therein forever.
  18. On the Day when God will resurrect them altogether—they will swear to Him, as they swear to you, thinking that they are upon something. Indeed, they themselves are the liars.

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
  her to practice avalokiteshvara (Chenrezig). If she did
  so, this would lead her to realize the nature of her
  --
  Shinpal and continue your practice of avalokiteshvara.
  In five years, your realization will be equal to Tara's."
  --
  fasted every other day. Thanks to avalokiteshvara's
  grace, she was then completely healed from leprosy
  --
  Later, avalokiteshvara appeared to her in all his
  splendor, in his form with 1,000 arms and 11 faces, his
  --
  hindering you from seeing me," avalokiteshvara
  answered.
  Receiving new instructions from avalokiteshvara
  directly and continuing her practice, Gelongma Palmo

1.05 - Character Of The Atoms, #Of The Nature Of Things, #Lucretius, #Poetry
  Unto least parts, then would she not avail
  To reproduce from out them anything;

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  We can only love what we know, and we can never know completely what we do not love. Love is a mode of knowledge, and when the love is sufficiently disinterested and sufficiently intense, the knowledge becomes unitive knowledge and so takes on the quality of infallibility. Where there is no disinterested love (or, more briefly, no charity), there is only biased self-love, and consequently only a partial and distorted knowledge both of the self and of the world of things, lives, minds and spirit outside the self. The lust-dieted man slaves the ordinances of Heaven that is to say, he subordinates the laws of Nature and the spirit to his own cravings. The result is that he does not feel and therefore makes himself incapable of knowledge. His ignorance is ultimately voluntary; if he cannot see, it is because he will not see. Such voluntary ignorance inevitably has its negative reward. Nemesis follows hubris sometimes in a spectacular way, as when the self-blinded man (Macbeth, Othello, Lear) falls into the trap which his own ambition or possessiveness or petulant vanity has prepared for him; sometimes in a less obvious way, as in the cases where power, prosperity and reputation endure to the end but at the cost of an ever-increasing imperviousness to grace and enlightenment, an ever completer inability to escape, now or hereafter, from the stifling prison of selfness and separateness. How profound can be the spiritual ignorance by which such enslavers of Heavens ordinances are punished is indicated by the behaviour of Cardinal Richelieu on his death-bed. The priest who attended him urged the great man to prepare his soul for its coming ordeal by forgiving all his enemies. I have never had any enemies, the Cardinal replied with the calm sincerity of an ignorance which long years of intrigue and avarice and ambition had rendered as absolute as had been his political power, save only those of the State. Like Napoleon, but in a different way, he was feeling heavens power, because he had refused to feel charity and therefore refused to know the whole truth about his own soul or anything else.
  Here on earth the love of God is better than the knowledge of God, while it is better to know inferior things than to love them. By knowing them we raise them, in a way, to our intelligence, whereas by loving them, we stoop towards them and may become subservient to them, as the miser to his gold.

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  & avahpap-eiv els rb ITX^pw^ia kt\.), while his mother, "being left
  behind in the shadow, and deprived of spiritual substance, ' there gave birth to

1.05 - Computing Machines and the Nervous System, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  to make photography available for a short-­time memory; and (at
  present [1947]) the fact that a photographic record is not sub-
  --
  for the moment of use out of elements also available for other
  purposes. Closely related to this consideration is the one that in

1.05 - Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  overhanging Buddha's head.) The detailed features of these centers are of interest only to professional clairvoyants; we will discuss later some details of general interest. A complete study on the question can be found in the remarkable work of Sir John Woodroffe (Arthur avalon), The Serpent Power (Madras: Ganesh & Co., 1913).
  We will not dwell here on the description of these centers as tradition refers to them, for it is better to experience things oneself rather than to talk about them, nor will we discuss their positions in the body; the seeker will feel them himself without any difficulty as soon as he becomes a little clear. Suffice it to say that these centers (called Chakras in India) are not located in our physical body but in another dimension, though their concentration may at times become so intense that we have an acute, localized physical sensation. Some of them, though not all, are in fact quite close to the body's nervous plexuses. Roughly speaking, there are seven centers distributed in four zones: (1) The Superconscient, with one center slightly above the top of the head,44 which controls our thinking mind and communicates with higher mental realms: illumined mind, intuitive mind, overmind,

1.05 - Problems of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  these cases, too, the power of insight will be of no avail. The explanatory
  method always presupposes sensitive natures capable of drawing

1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Varuna & Mitra, the two great Vedic Twins, meet us in their united activity in the first crucial passage of the Veda informed with the clear & unmistakable idea of the Ritam which so largely dominates the thinking of the Vedic sages. Varuna & Mitra again, but this time helped by their companion Aryaman, govern a second passage which we shall find of equal importance in forming our conceptions of the Truth towards which our ancestors lifted so strenuous an aspiration of prayer and sacrifice. It occurs in the forty-first hymn of the Mandala, a hymn of the Rishi Kanwa son of Ghora to the three children of Aditi, & covers six out of the nine slokas of the hymn. It is fortunately a sufficiently clear & easy hymn, except precisely in the three closing riks with which we are not now concerned; we have to pause only for a moment [at] the word avakhdah, over which Sayana gives himself very unnecessary trouble,for it means clearly a pitfall or an abrupt descent, and the sense of dhtaye, taken by Sayana in the ritualistic significance, for your eating, and by myself, following my hypothesis, in the psychological sense conceded by Sayana in a number of other passages; dhti means literally holding & usually holding in the mind, thinking; it expresses then the fixed action of dh, the thought faculty. Otherwise the only difficulty is in the word toka which the ritualistic commentators interpret invariably in the sense of son, putra.
    Yam rakshanti prachetaso Varuno Mitra Aryam

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  example, is the best bad example available. His (implicit or explicit) imitation leads to disaster; the
  stories which portray his central features exist as object lessons in the consequences of resentment, hatred,
  --
  existence). This integration means making behavioral potentialities previously disregarded available for
  conscious use; means (re)construction of a self-model that accurately represents such potential.
  --
  Lao Tzu. (1984b). 78: Sincerity. In Tao Te Ching (S. Rosenthal, Trans.) [On-line]. available:
  http://www.warrior-scholar.com/text/tao.htm.
  --
  Lao Tzu (1984d). 50: The value set on life. In Tao Te Ching (S. Rosenthal, Trans.) [On-line]. available:
  http://www.warrior-scholar.com/text/tao.htm.
  --
  Luke) 6:4]. More information is available in James M.R. (1924). Jung notes that the moral of this story is analagous to
  that in the parable of the unjust steward:

1.05 - True and False Subjectivism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The German gospel has evidently two sides, the internal and the external, the cult of the State, nation or community and the cult of international egoism. In the first, Germany, even if for a time entirely crushed in the battle-field, seems to have already secured the victory in the moral sense of the human race. The unsparing compulsion as against the assistance of the individual by the State7for his and the common good, of course, but who professes to compel for harm?is almost everywhere either dominant or else growing into a strong and prevailing current of opinion; the champions of individual freedom are now a morally defeated and dwindling army who can only fight on in the hope of a future reaction or of saving something of their principle from the wreck. On the external side, the international, the battle of ideas still goes on, but there were from the beginning ominous signs;8 and now after the physical war with its first psychological results is well over, we are already able to see in which direction the tide is likely to flow. War is a dangerous teacher and physical victory leads often to a moral defeat. Germany, defeated in the war, has won in the after war; the German gospel rearisen in a sterner and fiercer avatar threatens to sweep over all Europe.
  It is necessary, if we are not to deceive ourselves, to note that even in this field what Germany has done is to systematise certain strong actual tendencies and principles of international action to the exclusion of all that either professed to resist or did actually modify them. If a sacred egoism and the expression did not come from Teutonic lipsis to govern international relations, then it is difficult to deny the force of the German position. The theory of inferior and decadent races was loudly proclaimed by other than German thinkers and has governed, with whatever assuaging scruples, the general practice of military domination and commercial exploitation of the weak by the strong; all that Germany has done is to attempt to give it a wider extension and more rigorous execution and apply it to European as well as to Asiatic and African peoples. Even the severity or brutality of her military methods or of her ways of colonial or internal political repression, taken at their worst, for much once stated against her has been proved and admitted to be deliberate lies manufactured by her enemies, was only a crystallising of certain recent tendencies towards the revival of ancient and mediaeval hardheartedness in the race. The use and even the justification of massacre and atrocious cruelty in war on the ground of military exigency and in the course of commercial exploitation or in the repression of revolt and disorder has been quite recently witnessed in the other continents, to say nothing of certain outskirts of Europe.9 From one point of view, it is well that terrible examples of the utmost logic of these things should be prominently forced on the attention of mankind; for by showing the evil stripped of all veils the choice between good and evil instead of a halting between the two will be forced on the human conscience. Woe to the race if it blinds its conscience and buttresses up its animal egoism with the old justifications; for the gods have shown that Karma is not a jest.

1.05 - Work and Teaching, #Words Of The Mother I, #The Mother, #Integral Yoga
  In the eternity of becoming each avatar is only the announcer, the forerunner of a more perfect realisation.
  And yet men have always the tendency to deify the avatar of the past in opposition to the avatar of the future.
  Now again Sri Aurobindo has come announcing to the world the realisation of tomorrow; and again his message meets with the same opposition as of all those who preceded him.

1.066 - Prohibition, #Quran, #unset, #Zen
  10. God illustrates an example of those who disbelieve: the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they betrayed them. They availed them nothing against God, and it was said, “Enter the Fire with those who are entering.”
  11. And God illustrates an example of those who believe: the wife of Pharaoh, when she said, “My Lord, build for me, with you, a house in Paradise, and save me from Pharaoh and his works, and save me from the wrongdoing people.”

1.069 - The Reality, #Quran, #unset, #Zen
  28. My money cannot avail me.
  29. My power has vanished from me.”

1.06 - BOOK THE SIXTH, #Metamorphoses, #Ovid, #Poetry
  Ah! what avails her ancient princely race,
  Her sire a king, and Troy her native place:
  --
  Nor saw his soft addresses cou'd avail;
  Blust'ring with ire, he quickly has recourse

1.06 - Confutation Of Other Philosophers, #Of The Nature Of Things, #Lucretius, #Poetry
  Are not of fire. For 'twere of no avail
  Should some depart and go away, and some

1.06 - Gestalt and Universals, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  still available-­
  is important and not necessarily insoluble.
  --
  not locks with a single key but are available to store impressions
  gathered from other senses than the one to which they normally

1.06 - Incarnate Teachers and Incarnation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  Higher and nobler than all ordinary ones are another set of teachers, the avatras of Ishvara, in the world. They can transmit spirituality with a touch, even with a mere wish. The lowest and the most degraded characters become in one second saints at their command. They are the Teachers of all teachers, the highest manifestations of God through man. We cannot see God except through them. We cannot help worshipping them; and indeed they are the only ones whom we are bound to worship.
  No man can really see God except through these human manifestations. If we try to see God otherwise, we make for ourselves a hideous caricature of Him and believe the caricature to be no worse than the original. There is a story of an ignorant man who was asked to make an image of the God Shiva, and who, after days of hard struggle, manufactured only the image of a monkey. So whenever we try to think of God as He is in His absolute perfection, we invariably meet with the most miserable failure, because as long as we are men, we cannot conceive Him as anything higher than man. The time will come when we shall transcend our human nature and know Him as He is; but as long as we are men, we must worship Him in man and as man. Talk as you may, try as you may, you cannot think of God except as a man. You may deliver great intellectual discourses on God and on all things under the sun, become great rationalists and prove to your satisfaction that all these accounts of the avataras of God as man are nonsense. But let us come for a moment to practical common sense. What is there behind this kind of remarkable intellect? Zero, nothing, simply so much froth. When next you hear a man delivering a great intellectual lecture against this worship of the avataras of God, get hold of him and ask what his idea of God is, what he understands by "omnipotence", "omnipresence", and all similar terms, beyond the spelling of the words. He really means nothing by them; he cannot formulate as their meaning any idea unaffected by his own human nature; he is no better off in this matter than the man in the street who has not read a single book. That man in the street, however, is quiet and does not disturb the peace of the world, while this big talker creates disturbance and misery among mankind.
  Religion is, after all, realisation, and we must make the sharpest distinction between talk; and intuitive experience. What we experience in the depths of our souls is realisation. Nothing indeed is so uncommon as common sense in regard to this matter.

1.06 - The Third Circle The Gluttonous. Cerberus. The Eternal Rain. Ciacco. Florence., #The Divine Comedy, #Dante Alighieri, #Christianity
  Envy and Arrogance and avarice
  Are the three sparks that have all hearts enkindled."

1.06 - The Three Schools of Magick 1, #Magick Without Tears, #Aleister Crowley, #Philosophy
   [AC16] Unfortunately there is no translation at present published which is the work of an Initiate. All existing translations have been garbled by people who simply failed to understand the text. An approximately perfect rendering is indeed available, but so far it exists only in manuscript. One object of this letter is to create sufficient public interest to make this work, and others of equal value available to the public.[11]
  [ back to TOC ]

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  dana and giving offerings. They know that they create great positive potential by giving, and they want to make the teachings available to others. But in
  the West, if a price isnt charged, people think its not worth anything. And
  --
  the costs of an upcoming teaching. At that time, we might say to the organizers, Lets make this teaching available for as many people as possible, free
  of charge. Then the organizers wont have to charge for Dharma events.

1.07 - BOOK THE SEVENTH, #Metamorphoses, #Ovid, #Poetry
  Nor could Aurora's virgin blush avail,
  With pois'nous herbs I turn'd her roses pale;

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  of the avatar Sri Aurobindo-Mother. Before, the avatar had
  always been male, and many Hindus still have difficulty in
  accepting a male-female avatar. But it is quite clear that if
  there is an earthly evolution, in which the successive avatars
  play a crucial role, and if in the present stage of humanitys
  history this evolution is reaching a critical point, the avatar
  has to represent in himself the complete human being in
  --
  Elisabeth I 13 ) but as the avatar. Many devotees have dif-
  ficulty in understanding the three aspects of the Mother, as
  --
  subconscious darknesses upon oneself. Being the avatar of
  the age meant not only that; it meant also having to suffer
  --
  has gone on working it out when alone in her avataric body.
  They had come to lay the foundations of the future and to

1.07 - Cybernetics and Psychopathology, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  automatic telephone exchanges, which finds the first available
  element of a given sort and switches it into the sequence of oper-
  --
  It is also improbable that the various channels available for the
  transfer of information generally go from one end of their course

1.07 - Savitri, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  So far the account of the procedure which was followed for working on the three Books seems approximately correct. We have been considerably helped by some dates mentioned before in the account. But in what follows about the rest of the epic, I am afraid that the report cannot claim as much exactness owing to my lapse of memory. I can sum up the position obtained at this stage by quoting Sri Aurobindo's letter to Amal in 1946. After investigating all the documents available, we have come to the following conclusions about the rest of the Books. Book IV, The Book of Birth and Quest, is fairly revised by Sri Aurobindo. Several versions before the end of 1938 have been worked upon these versions are expansions of much older drafts, one of them possibly dating back to Baroda. The revised version was later corrected and amplified with my help as scribe and has been divided into four Cantos. In re-doing Book V, The Book of Love, Sri Aurobindo took up, at a certain point, an earlier version than that of 1936. There are quite a number of versions with various titles before 1936. Here too, originally there were no different Cantos. There are three old versions of The Book of Fate of equal length. They were called Canto II, and fairly short. One of these versions was expanded into enormous length and developed into two Cantos, the very last touches given almost during the final month of Sri Aurobindo's life. An instance of the expansion is the passage "O singer of the ultimate ecstasy... will is Fate." There was no Book of Yoga in the original scheme of the poem. One old version called Book III, Death, has been changed into The Book of Yoga. It was enormously expanded and named Canto I. All the rest of the six Cantos were totally new and dictated. They were all at first divided into Cantos with different titles. Apparently all these Cantos except the first one are entirely new. I could get no trace of any old versions from which they could have been developed. I am now amazed to see that so many lines could have been dictated day after day, like The Book of Everlasting Day. The Book of Death contains three old versions all called Canto III; the final version is constructed from one of these and from another version some lines are taken to be inserted into The Book of Eternal Night, Canto IV, Night, of the early version served as the basis of The Book of Eternal Night. It was revised, lines were added and split into two Cantos. Then in the typescript further revisions took place. Canto I, first called The Passage into the Void of Night, was changed into Towards the Black Void. Book X, The Book of the Double Twilight, called only Twilight, Canto V in the earlier versions of which there are four or five, had no division into Cantos. From these early versions a fair number of lines have been taken and woven into a larger version. The old lines are now not always in their original form. Book XI had three old drafts. One which was larger than the other two has been used for the final version and was enormously expanded; even whole passages running into hundreds of lines have been added, as I have mentioned before. About The Epilogue, except for a few additions, it almost reproduces the single old version.
  Now we can go into the detailed working procedure of all these later Books. I had to take now a more and more prominent part as scribe, for after the completion of the fourth Book, The Book of Birth and Quest, from 1944 or so, Sri Aurobindo's eyesight began to grow dim and he didn't want to strain his eyes by going through all the old manuscripts with their faint, small handwriting. So I was asked to bring out these old versions from the drawer; I now had access to all the manuscripts. Most of them were in loose sheets of notebook size written on one side. Unfortunately no dates were given to suggest when they were written. I was asked to read aloud Book by Book before him, but I don't remember by what method we proceeded. Did we give a general reading to all the Books before we started with the actual working on them individually? Or did we go about systematically finishing one Book after another? Perhaps the latter. Taking this procedure to be probable, I was asked when there were more than one version of a Book, to read them, sometimes all, sometimes one or two and selecting out of them the best one, he indicated the lines to be marked in the margin for inclusion; sometimes lines or passages were taken from other versions too. As I have shown, and as Sri Aurobindo's dictated letter has already hinted, all these Books were either thoroughly revised or almost entirely rewritten.

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  25:The later religions endeavour to fix the type of a supreme truth of conduct, erect a system and declare God's law through the mouth of avatar or prophet. These systems, more powerful and dynamic than the dry ethical idea, are yet for the most part no more than idealistic glorifications of the moral principle sanctified by religious emotion and the label of a superhuman origin. Some, like the extreme Christian ethic, are rejected by Nature because they insist unworkably on an impracticable absolute rule. Others prove in the end to be evolutionary compromises and become obsolete in the march of Time. The true divine law, unlike these mental counterfeits, cannot be a system of rigid ethical determinations that press into their cast-iron moulds all our life-movements. The Law divine is truth of life and truth of the spirit and must take up with a free living plasticity and inspire with the direct touch of its eternal light each step of our action and all the complexity of our life issues. It must act not as a rule and formula but as an enveloping and penetrating conscious presence that determines all our thoughts, activities, feelings, impulsions of will by its infallible power and knowledge.
  26:The older religions erected their rule of the wise, their dicta of Manu or Confucius, a complex Shastra in which they attempted to combine the social rule and moral law with the declaration of certain eternal principles of our highest nature in some kind of uniting amalgam. All three were treated on the same ground as equally the expression of everlasting verities, sanatana dharma. But two of these elements are evolutionary and valid for a time, mental constructions, human readings of the will of the Eternal; the third, attached and subdued to certain social and moral formulas, had to share the fortunes of its forms. Either the Shastra grows obsolete and has to be progressively changed or finally cast away or else it stands as a rigid barrier to the self-development of the individual and the race. The Shastra erects a collective and external standard; it ignores the inner nature of the individual, the indeterminable elements of a secret spiritual force within him. But the nature of the individual will not be ignored; its demand is inexorable. The unrestrained indulgence of his outer impulses leads to anarchy and dissolution, but the suppression and coercion of his soul's freedom by a fixed and mechanical rule spells stagnation or an inner death. Not this coercion or determination from outside, but the free discovery of his highest spirit and the truth of an eternal movement is the supreme thing that he has to discover.

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Numerous psychologists (Bruner, Flavell, Arieti, Cowan, Kramer, Commons, Basseches, Arlin, etc.) have pointed out that there is much evidence for a stage beyond Piaget's formal operational. It has been called "dialectical," "integrative," "creative synthetic," "integral-aperspectival," "postformal," and so forth. I, of course, am using the terms vision-logic or network-logic. But the conclusions are all essentially the same: "Piaget's formal operational is considered to be a problem-solving stage. But beyond this stage are the truly creative scientists and thinkers who define important problems and ask important questions. While Piaget's formal model is adequate to describe the cognitive structures of adolescents and competent adults, it is not adequate to describe the towering intellect of Nobel laureates, great statesmen and stateswomen, poets, and so on."5 True enough. But I would like to give a different emphasis to this structure, for while very few people might actually gain the "towering status of a Nobel laureate," the space of vision-logic (its worldspace or worldview) is available for any who wish to continue their growth and development. In other words, to progress through the various stages of growth does not mean that one has to extraordinarily master each and every stage, and demonstrate a genius comprehension at that stage before one can progress beyond it. This would be like saying that no individuals can move beyond the oral stage until they become gourmet cooks.
  It is not even necessary to be able to articulate the characteristics of a particular stage (children progress beyond preop without ever being able to define it). It is merely necessary to develop an adequate competence at that stage, in order for it to serve just fine as a platform for the transcendence to the next stage. In order to transcend the verbal, it is not necessary to first become Shakespeare.
  --
  This developmental model has also been found to be consistent with the stages of mystical or interior prayer found in the Jewish (Kabbalist), Islamic (Sufi), and Christian mystical traditions (see, for example, Chirban's chapter in Transformations), and Brown has also found it in the Chinese contemplative traditions. Theorists such as Da avabhasha have given extensive hermeneutic and developmental readings from what now appears to be at least a representative sampling from every known and available contemplative tradition (see, for example, The Basket of Tolerance), and they are in fundamental and extensive agreement with this overall developmental model.
  The evidence, though still preliminary, strongly suggests that, at a minimum, there are four general stages of transpersonal development, each with at least two substages (and some with many more). These four stages I call the psychic, the subtle, the causal, and the nondual.

1.07 - The Fourth Circle The Avaricious and the Prodigal. Plutus. Fortune and her Wheel. The Fifth Circle The Irascible and the Sullen. Styx., #The Divine Comedy, #Dante Alighieri, #Christianity
  object:1.07 - The Fourth Circle The avaricious and the Prodigal. Plutus. Fortune and her Wheel. The Fifth Circle The Irascible and the Sullen. Styx.
  "Pape Satan, Pape Satan, Aleppe!"
  --
  In whom doth avarice practise its excess."
  And I: "My Master, among such as these

1.07 - The Psychic Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  but to no avail, says Mother. Then, one day, through sheer need, sheer resolve, or sheer agony of feeling that imprisonment, the psychic tension will reach its breaking point, and we will have the experience:
  The pressure becomes so great, the intensity of the question so strong 80

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Zens use of almost comic extr avagance to emphasize the philosophic truths it regarded as most important is well illustrated in the first of the extracts cited above. We are not intended seriously to imagine that an avatar preaches in order to play a practical joke on the human race. But meanwhile what the author has succeeded in doing is to startle us out of our habitual complacency about the home-made verbal universe in which we normally do most of our living. Words are not facts, and still less are they the primordial Fact. If we take them too seriously, we shall lose our way in a forest of entangling briars. But if, on the contrary, we dont take them seriously enough, we shall remain unaware that there is a way to lose or a goal to be reached. If the Enlightened did not preach, there would be no deliverance for anyone. But because human minds and human languages are what they are, this necessary and indispensable preaching is beset with dangers. The history of all the religions is similar in one important respect; some of their adherents are enlightened and delivered, because they have chosen to react appropriately to the words which the founders have let fall; others achieve a partial salvation by reacting with partial appropriateness; yet others harm themselves and their fellows by reacting with a total inappropriatenessei ther ignoring the words altogether or, more often, taking them too seriously and treating them as though they were identical with the Fact to which they refer.
  That words are at once indispensable and, in many cases, fatal has been recognized by all the exponents of the Perennial Philosophy. Thus, Jesus spoke of himself as bringing into the world something even worse than briarsa sword. St. Paul distinguished between the letter that kills and the spirit that gives life. And throughout the centuries that followed, the masters of Christian spirituality have found it necessary to harp again and again upon a theme which has never been outdated because homo loquax, the talking animal, is still as navely delighted by his chief accomplishment, still as helplessly the victim of his own words, as he was when the Tower of Babel was being built. Recent years have seen the publication of numerous works on semantics and of an ocean of nationalistic, racialistic and militaristic propaganda. Never have so many capable writers warned mankind against the dangers of wrong speech and never have words been used more recklessly by politicians or taken more seriously by the public. The fact is surely proof enough that, under changing forms, the old problems remain what they always wereurgent, unsolved and, to all appearances, insoluble.

1.080 - Pratyahara - The Return of Energy, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  There is a story in which it is told that Robert Bruce saw a spider falling down many times climbing up and falling down and climbing up. Robert Bruce was defeated in a war. He was sitting in a cave somewhere, crying. He did not know what to do. Then he saw a spider climbing up the wall and falling down again it went up and again it fell down. A hundred times it fell, and finally it got up and caught the point to which it wanted to rise. Then he said, This is what I have to do now. I should not keep crying here. So, he went up with the regiment that he had and the forces available, and launched a frontal attack once again, and won victory in the war. The moral of the story is that we should not be melancholy, dispirited or lost in our conscious efforts, because the so-called defeatist feeling that we have in our practice is due to the operation of certain obstructing karmas. Otherwise, what can be the explanation for our defeat in spite of our effort to the best of our ability?
  We have been struggling for days and nights, for months and years and we are getting nothing. How is it possible? The reason is that there is some very strong impediment, like a thick wall standing in front of us, on account of some tamasic or rajasic karma of the past lives. All our time is spent in breaking through this wall. The achievement is something quite different that will come later on. So why should we weep that we have achieved nothing? We have achieved; we have pierced through the wall. It is like Bharatpur Fort which the British wanted to break and could not, due to the thickness of the wall. Somehow or other, after tremendous effort, they made a hole and went in. We can imagine what indefatigable effort and what kind of persistence was required in breaking through the fort. Otherwise, one would give up and go back. It was impossible to break in because the wall was too thick fifty feet thick and made of mud. One could not break it by any kind of bullet such was Bharatpur Fort. They did not succeed, but they were very persistent. Somehow or other they made a hole and went in, and the fort was captured.

1.082 - The Shattering, #Quran, #unset, #Zen
  19. The Day when no soul will avail another soul anything; and the decision on that Day is God’s.

1.083 - Choosing an Object for Concentration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  With a tremendous effort of will and understanding, we have to create an object of concentration if we have not got one already one which is physically available to us in this world. All that we need should be present in it. Only then the mind will go there. What is it that we need? Do we find it there in the object of our concentration? If we are convinced that everything that we require, everything that is the ideal of our aspiration is present there, naturally there is a point in the mind going towards it. But if we think that our ideals and loves are somewhere else, then the mind will naturally go somewhere else and not to this object. So it is necessary at the outset to make an analysis of our needs, aspirations and requisitions. Why are we concentrating the mind at all? Why have we taken up this task? What is the purpose? The purpose is to achieve something. What is that something?
  This something which we achieve, or wish to achieve through concentration, is something very difficult to understand in the beginning. People are very restless in their minds and incapable of thinking about one thing continuously, even for a few minutes. That is the reason why they cannot understand what is good for them. If we ask a person, What is it that you want? he cannot answer this question. He does not know what is good for him. Even a very intelligent man cannot answer this question, because this intelligence, ordinarily speaking, is useless when we come to this difficult problem of choosing the highest objective of ones life. Such a thing does not exist; it is not conceivable. Nobody has seen it and nobody can think about it. But now comes a time when it is necessary to pinpoint this object, and we cannot continue to hobnob with various other sense-objects, thinking that each one is equally good. If each one is equally good, even then, what prevents the mind from choosing one, since it is as good as the other? Why is it that the mind is restless?

1.089 - The Dawn, #Quran, #unset, #Zen
  23. And on that Day, Hell is brought forward. On that Day, man will remember, but how will remembrance avail him?
  24. He will say, “If only I had forwarded for my life.”

1.08 - Attendants, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  One day he conceived the idea of getting Sri Aurobindo's footprints; but how was he to do it without troubling him in any way or without informing him in advance? He had a brain-wave. He kept a white sheet of paper and pencil ready. As soon as Sri Aurobindo sat on the chair, he pushed the sheet of paper under his feet and asked, "May I draw your footprint?" Sri Aurobindo not only consented but later wrote "Love and Blessings" on the drawing. Let us not forget, by the way, that Champaklal is an artist. Whenever he saw Sri Aurobindo in what seemed to him statuesque poses his heart would go into rapture and he would call us to share his joy. He would exclaim, "Ah, if a photograph could be taken of this marvellous pose!" The Mother has said that he has "a natural talent already developed to an unusual degree". On one of his birthdays he painted two lotuses, white and red, and offered the pictures to the Mother. She was very pleased and said she would take them to Sri Aurobindo and ask him to write something. He wrote under the painting of the white lotus: Aditi, The Divine Mother. And the Mother wrote on the other: The avatar. But she forbade Champaklal to show them to anyone, for people would not understand what they meant.
  Champaklal is the custodian of all their relics such as hair, nails and teeth. He has even stored up all the ashes of the burnt mosquito-coils. Here is a humorous incident in connection with the ashes. Once during our evening talks, the Mother came in with a telegram asking Sri Aurobindo to send "ashes" for someone's marriage. We were perplexed for we could not make out the meaning. Purani had an intuitive flash and said, "It may be the Indian word ss for benediction." "Oh, I see!" exclaimed Sri Aurobindo, "I was wondering how I was supposed to carry ashes with me, perhaps on my head! Of course I can give them some from Champaklal's mosquito-coils. If I had not given up smoking, I could have given some cigar-ash."
  --
  Some critics might find this a very rosy picture of Champaklal, drawn, as one would expect, by a colleague who would keep the thorns out of their sight. Thorns he has, who has not? In 1935, when I knew very little of him, I wrote to Sri Aurobindo, "Champaklal came to the Dispensary and had an outburst with me. I am sure he will tell the Mother about it." He replied, "Champaklal does not usually tell Mother about these things outbursts of that kind are too common with him. And when heat meets heat It is almost midsummer now." Champaklal is himself aware of his defects and repents them very much. Sometimes on the verge of despair, he confesses that complete change of nature is impossible except by the Divine Grace. More than once after losing his temper with me, not always without cause, he regretted his explosion and said, "I hope you won't mind; you know my nature," and became his old sweet self. He has a streak of Bholanath in him, and says that he must have been an avadht[2] in his previous life. He has prayed again and again to the Mother for the removal of this weakness in his nature. He is outspoken, very straightforward the Mother has vouched for it he cannot bear any kind of insincerity. He cannot make or even see any compromise made with falsehood; his nature is alien to the ways of the world. Much of his apparent rudeness and ill temper stems from this uncompromising spirit. This, of course, does not save him from misjudging people at times, but when shown his fault, he never tries to cover it up. I believe that there should be someone who is upright and unsparing, and as firm as steel when all around there is such a mixture of motives. He serves as the gate-keeper of Heaven. Parodying Sri Aurobindo's verse, "None can reach Heaven who has not passed through Hell," I would mutter, "None can go to the Mother who has not passed through Champaklal!"
  To make the path easy to Heaven, or at least to get Heaven's blessings more easily, is also possible by his intervention. If the Mother is at times reluctant for some reason to give a birthday card to someone or write a person's name or "love and blessings" on it, if she refuses to see another on his birthday, Champaklal appeals to her divine compassion and makes her rescind her decision. The Mother sometimes asks him, "What shall I write?" "Why, love and blessings, Mother!" is his reply. He says that he suffered a lot in his childhood because people could not understand his nature. He now wants to distribute the Divine's largesse whenever and wherever he can. Many people are grateful to him for procuring the Mother's blessings for them, especially her physical touch. Only one must be frank and straightforward. Sometimes he has gone out of his way to help even an unknown and unpresuming person to get the Mother's touch if he thought that he had been overlooked. To sum up, his soul's mission is to serve the Mother, to look after her and to make her love and compassion available to all, rich or poor, worthy or unworthy, young or old, without any distinction. I shall now conclude my "rosy picture" of Champaklal by quoting Sri Aurobindo's estimate of him: "All have their defects, but Champaklal has great qualities to atone for them."
  Mulshankar, youngest of the group, was the brother of Esculape, alias Dayashankar, at one time in charge of the Ashram Dispensary. He also worked as an assistant in the Dispensary after Esculape's retirement and came to serve Sri Aurobindo as a medical aid. An excellent worker, he had the privilege of massaging Sri Aurobindo's body for a certain period. He was no masseur and in fact knew nothing about it, but he picked it up from some casual lessons and was gifted with the natural lightness and suppleness of finger movements. During the short interval that Sri Aurobindo had to wait for the Mother to come, before he started walking, Mulshankar would sit behind and apply a good massage to his back. It was really as if an expert masseur was at work; his hands moved so lightly and fast, up and down the back and spine; sometimes using delicate finger strokes or the edge of the palms and swinging and bending the body as the various movements demanded and then finishing off with very gentle touches of the fingertips. One was tempted to take a photograph of his agile figure and beaming face visibly moved beyond measure by the unique privilege of touching the Lord's body, while Sri Aurobindo kept on sitting like a statue looking downwards as the massage proceeded, or in front, sometimes smiling by himself, perhaps oblivious of all the hundred kinds of fleeting, fluttering, striking movements being made on his back. Both the figures supplied us food for a good deal of merriment, the Guru sitting on the edge of the bed, the shishya briskly massaging his back. But the poor fellow had to miss his service because of an intractable headache that crippled him often. And every time that happened we would report to Sri Aurobindo; his comment would be: "Again?", or an exclamatory expression; we could feel at the same time that the inner help was being given.

1.08 - BOOK THE EIGHTH, #Metamorphoses, #Ovid, #Poetry
  But what avails my plaints? the whistling wind,
  Which bears him far away, leaves them behind.

1.08 - Civilisation and Barbarism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The Self of man is a thing hidden and occult; it is not his body, it is not his life, it is noteven though he is in the scale of evolution the mental being, the Manu,his mind. Therefore neither the fullness of his physical, nor of his vital, nor of his mental nature can be either the last term or the true standard of his self-realisation; they are means of manifestation, subordinate indications, foundations of his self-finding, values, practical currency of his self, what you will, but not the thing itself which he secretly is and is obscurely groping or trying overtly and self-consciously to become. Man has not possessed as a race this truth about himself, does not now possess it except in the vision and self-experience of the few in whose footsteps the race is unable to follow, though it may adore them as avatars, seers, saints or prophets. For the Oversoul who is the master of our evolution, has his own large steps of Time, his own great eras, tracts of slow and courses of rapid expansion, which the strong, semi-divine individual may overleap, but not the still half-animal race. The course of evolution proceeding from the vegetable to the animal, from the animal to the man, starts in the latter from the subhuman; he has to take up into him the animal and even the mineral and vegetable: they constitute his physical nature, they dominate his vitality, they have their hold upon his mentality. His proneness to many kinds of inertia, his readiness to vegetate, his attachment to the soil and clinging to his roots, to safe anchorages of all kinds, and on the other hand his nomadic and predatory impulses, his blind servility to custom and the rule of the pack, his mob-movements and openness to subconscious suggestions from the group-soul, his subjection to the yoke of rage and fear, his need of punishment and reliance on punishment, his inability to think and act for himself, his incapacity for true freedom, his distrust of novelty, his slowness to seize intelligently and assimilate, his downward propensity and earthward gaze, his vital and physical subjection to his heredity, all these and more are his heritage from the subhuman origins of his life and body and physical mind. It is because of this heritage that he finds self-exceeding the most difficult of lessons and the most painful of endeavours. Yet it is by exceeding of the lower self that Nature accomplishes the great strides of her evolutionary process. To learn by what he has been, but also to know and increase to what he can be, is the task that is set for the mental being.
  The time is passing away, permanentlylet us hope for this cycle of civilisation, when the entire identification of the self with the body and the physical life was possible for the general consciousness of the race. That is the primary characteristic of complete barbarism. To take the body and the physical life as the one thing important, to judge manhood by the physical strength, development and prowess, to be at the mercy of the instincts which rise out of the physical inconscient, to despise knowledge as a weakness and inferiority or look on it as a peculiarity and no necessary part of the conception of manhood, this is the mentality of the barbarian. It tends to reappear in the human being in the atavistic period of boyhood,when, be it noted, the development of the body is of the greatest importance,but to the adult man in civilised humanity it is ceasing to be possible. For, in the first place, by the stress of modern life even the vital attitude of the race is changing. Man is ceasing to be so much of a physical and becoming much more of a vital and economic animal. Not that he excludes or is intended to exclude the body and its development or the right maintenance of and respect for the animal being and its excellences from his idea of life; the excellence of the body, its health, its soundness, its vigour and harmonious development are necessary to a perfect manhood and are occupying attention in a better and more intelligent way than before. But the first rank in importance can no longer be given to the body, much less that entire predominance assigned to it in the mentality of the barbarian.

1.08 - Information, Language, and Society, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  information available to the individual. Certainly no informa-
  tion available to the individual is also available to the race unless
  it modifies the behavior of one individual to another, nor is even
  --
  purely private availability depends on whether it results in the
  individual assuming a form of activity which can be recognized
  --
  information and the amount of information available to the
  individual.
  --
  is available to the race at one time is accessible without special
  effort. There is a well-­known tendency of libraries to become
  --
  gists, and economists available to sell their services to these
  undertakings.
  --
  vices cost too much to be available to the publisher of moderate
  means. The book publishers concentrate on books that are likely
  --
  this disruptive influence, contain far less communally available
  information than the smaller communities, to say nothing of

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  IT SEEMS best at this point to turn back for a moment from ethics to psychology, where a very important problem awaits usa problem to which the exponents of the Perennial Philosophy have given a great deal of attention. What precisely is the relation between individual constitution and temperament on the one hand and the kind and degree of spiritual knowledge on the other? The materials for a comprehensively accurate answer to this question are not availableexcept, perhaps, in the form of that incommunicable science, based upon intuition and long practice, that exists in the minds of experienced spiritual directors. But the answer that can be given, though incomplete, is highly significant.
  All knowledge, as we have seen, is a function of being. Or, to phrase the same idea in scholastic terms, the thing known is in the knower according to the mode of the knower. In the Introduction reference was made to the effect upon knowledge of changes of being along what may be called its vertical axis, in the direction of sanctity or its opposite. But there is also variation in the horizontal plane. Congenitally by psychophysical constitution, each one of us is born into a certain position on this horizontal plane. It is a vast territory, still imperfectly explored, a continent stretching all the way from imbecility to genius, from shrinking weakness to aggressive strength, from cruelty to Pickwickian kindliness, from self-revealing sociability to taciturn misanthropy and love of solitude, from an almost frantic lasciviousness to an almost untempted continence. From any point on this huge expanse of possible human nature an individual can move almost indefinitely up or down, towards union with the divine Ground of his own and all other beings, or towards the last, the infernal extremes of separateness and selfhood. But where horizontal movement is concerned there is far less freedom. It is impossible for one kind of physical constitution to transform itself into another kind; and the particular temperament associated with a given physical constitution can be modified only within narrow limits. With the best will in the world and the best social environment, all that anyone can hope to do is to make the best of his congenital psycho-physical make-up; to change the fundamental patterns of constitution and temperament is beyond his power.
  --
  It should, however, be remarked that, within its own ecclesiastical fold, Catholicism has been almost as tolerant as Hinduism and Mahayana Buddhism. Nominally one, each of these religions consists, in fact, of a number of very different religions, covering the whole gamut of thought and behaviour from fetishism, through polytheism, through legalistic monotheism, through devotion to the sacred humanity of the avatar, to the profession of the Perennial Philosophy and the practice of a purely spiritual religion that seeks the unitive knowledge of the Absolute Godhead. These tolerated religions-within-a-religion are not, of course, regarded as equally valuable or equally true. To worship polytheistically may be ones dharma; nevertheless the fact remains that mans final end is the unitive knowledge of the Godhead, and all the historical formulations of the Perennial Philosophy are agreed that every human being ought, and perhaps in some way or other actually will, achieve that end. All souls, writes Father Garrigou-Lagrange, receive a general remote call to the mystical life; and if all were faithful in avoiding, as they should, not merely mortal but venial sin, if they were, each according to his condition, docile to the Holy Ghost, and if they lived long enough, a day would come when they would receive the proximate and efficacious vocation to a high perfection and to the mystical life properly so called. With this statement Hindu and Buddhist theologians would probably agree; but they would add that every soul will in fact eventually attain this high perfection. All are called, but in any given generation few are chosen, because few choose themselves. But the series of conscious existences, corporeal or incorporeal, is indefinitely long; there is therefore time and opportunity for everyone to learn the necessary lessons. Moreover, there will always be helpers. For periodically there are descents of the Godhead into physical form; and at all times there are future Buddhas ready, on the threshold of reunion with the Intelligible Light, to renounce the bliss of immediate liberation in order to return as saviours and teachers again and again into the world of suffering and time and evil, until at last every sentient being shall have been delivered into eternity.
  The practical consequences of this doctrine are clear enough. The lower forms of religion, whether emotional, active or intellectual, are never to be accepted as final. True, each of them comes naturally to persons of a certain kind of constitution and temperament; but the dharma or duty of any given individual is not to remain complacently fixed in the imperfect religion that happens to suit him; it is rather to transcend it, not by impossibly denying the modes of thought, behaviour and feeling that are natural to him, but by making use of them, so that by means of nature he may pass beyond nature. Thus the introvert uses discrimination (in the Indian phrase), and so learns to distinguish the mental activities of the ego from the principial consciousness of the Self, which is akin to, or identical with, the divine Ground. The emotional extravert learns to hate his father and mother (in other words to give up his selfish attachment to the pleasures of indiscriminately loving and being loved), concentrates his devotion on the personal or incarnate aspect of God, and comes at last to love the Absolute Godhead by an act, no longer of feeling, but of will illuminated by knowledge. And finally there is that other kind of extravert, whose concern is not with the pleasures of giving or receiving affection, but with the satisfaction of his lust for power over things, events and persons. Using his own nature to transcend his own nature, he must follow the path laid down in the Bhag avad Gita for the bewildered Arjuna the path of work without attachment to the fruits of work, the path of what St. Franois de Sales calls holy indifference, the path that leads through the forgetting of self to the discovery of the Self.

1.08 - Sri Aurobindos Descent into Death, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  years old and after a lifetime of revolutionary avataric Yoga,
  something at the root of things was blocking the Work. Sri
  --
  the effort of the previous avatars to change human nature
  and make spiritual progress in the material evolution pos-
  --
  he was an avatar. To expect such a statement would de-
  mand that Sri Aurobindo broke with his inborn and spir-
  --
  sidered his yogic effort to be that of an avatar, and even the
  most decisive of all avataric missions. On the other hand,
  where does one ever find a sign of the slightest awareness
  --
  master act of the avatar had come. After all the work Sri
  Aurobindo and the Mother had done, after all the burdens
  --
  This tactical move was possible because the avatar
  was present on Earth in his/her physical completeness, i.e.
  in a male/female body. If the avatar had been present in
  only one body, the death of this body would have cancelled
  --
  completion of the mission of an avatar is decided upon and
  pre-exists outside the dimensions, outside the theatre of
  --
  something in the Inconscient which only the avatar could
  execute, in order to prevent that his mission on Earth, in
  --
  names in these twelve years. 13 The avatar took leave of
  humanity in one of its purest representatives.
  --
  the accomplishment of the avataric mission?
  In The Life Divine Sri Aurobindo wrote: There can be
  --
  this point of its evolution. For that was the burden the ava-
  tar had to take upon him, which needed to be transformed
  --
  also be called The avatars Song or The Ballad of the ava-
  tar Sri Aurobindo had described exactly this problem.
  --
  tion which only the avatar, the very Divine, could perform.
  We find something similar in his sonnet The Inconscient
  --
  conquest of death when the Guru, or Master, or avatar and
  bringer of the new vision had succumbed himself to death?

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  But we do know that they are structural potentials of the human bodymind, because since its emergence in its present form (around fifty thousand years ago), that bodymind has indeed supported realizations across the spectrum (has supported the realizations of a Buddha, a Gaudapada, a Dame Julian, a Lady Tsogyal). In other words, that bodymind has already supported psychic, subtle, causal, and nondual realizations; and thus, by a reconstructive science, we know those potentials are already available. This is not an a priori Hegelian deduction; it is an a posteriori conclusion.
  The structural potentials are therefore available; but how they unfold will depend upon the mutual interaction and interplay between all four quadrants-intentional, behavioral, cultural, and social-as all four continue to evolve in history, and none of that is predetermined in any strong sense. Just as, for example, when the human bodymind with its complex triune brain emerged in its present form (again, around fifty thousand years ago), that brain already possessed the potential (or the hard-wiring) for symbolic logic, but that potential would have to await cultural, social, and intentional developments before it could display its form and function, just so with the higher potentials: how they will unfold remains to be seen. But the fact that they are there is demonstrated by the fact that they have already unfolded in some individuals (Buddha to Krishna), and they are thus already available to any individual, at any time, who chooses to continue his or her own evolution within and beyond.
  And so the question remains: given all of that, is there still any sense in which a collective humanity would eventually evolve into an Absolute Omega Point, a pure Christ Consciousness (or some such) for all beings? Are we heading for the Ultimate End of History, the Omega of all omegas? Does It even exist?
  --
  Abide as Emptiness, embrace all Form: the liberation is in the Emptiness, never finally in the Form (though never apart from it). And thus even if I realize the summum bonum, even if I cut abruptly off the path of endless form and find myself in the Formless, still, still, and still the world of form goes on-into the psychic, into the subtle, into the billions and billions of universes of form available and available and available, endlessly, ceaselessly, dramatically.
  Evolution seeks only this Formless summum bonum-it wants only this ultimate Omega-it rushes forward always and solely in search of this-and it will never find it, because evolution unfolds in the world of form. The

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The word vja, usually rendered by Sayana, food or ghee,a sense which he is swift to foist upon any word which will at all admit that construction, as well as on some which will not admit it,has in other passages another sense assigned to it, strength, bala. It is the latter significance or its basis of substance & solidity which I propose to attach to vja in every line of the Rigveda where it occursand it occurs with an abundant frequency. There are a number of words in the Veda which have to be rendered by the English strength,bala, taras, vja, sahas, avas, to mention only the most common expressions. Can it be supposed that all these vocables rejoice in one identical connotation as commentators and lexicographers would lead us to conclude, and are used in the Veda promiscuously & indifferently to express the same idea of strength? The psychology of human language is more rich and delicate. In English the words strength, force, vigour, robustness differ in their mental values; force can be used in offices of expression to which strength and vigour are ineligible. In Vedic Sanscrit, as in every living tongue, the same law holds and a literary and thoughtful appreciation of its documents, whatever may be the way of the schools, must take account of these distinctions. In the brief list I have given, bala answers to the English strength, taras gives a shade of speed and impetuosity, sahas of violence or force, avas of flame and brilliance, vja of substance and solidity. In the philological appendix to this work there will be found detailed reasons for concluding that strength is in the history of the word vja only a secondary sense, like its other meanings, wealth and food; the basic idea is a strong sufficiency of substance or substantial energy. Vja is one of the great standing terms of the Vedic psychology. All states of being, whether matter, mind or life and all material, mental & vital activities depend upon an original flowing mass of Energy which is in the vivid phraseology of the Vedas called a flood or sea, samudra, sindhu or arnas. Our power or activity in any direction depends first on the amount & substantiality of this stream as it flows into, through or within our own limits of consciousness, secondly, on our largeness of being constituted by the wideness of those limits, thirdly, on our power of holding the divine flow and fourthly on the force and delight which enter into the use of our available Energy. The result is the self-expression, ansa or vyakti, which is the objective of Vedic Yoga. In the language of the Rishis whatever we can make permanently ours is called our holding or wealth, dhanam or in the plural dhanni; the powers which assist us in the getting, keeping or increasing of our dhanni, the yoga, s ti & vriddhi, are the gods; the powers which oppose & labour to rob us of this wealth are our enemies & plunderers, dasyus, and appear under various names, Vritras, Panis, Daityas, Rakshasas, Yatudhanas. The wealth itself may be the substance of mental light and knowledge or of vital health, delight & longevity or of material strength & beauty or it may be external possessions, cattle, progeny, empire, women. A close, symbolic and to modern ideas mystic parallelism stood established in the Vedic mind between the external & the internal wealth, as between the outer sacrifice which earned from the gods the external wealth & the inner sacrifice which brought by the aid of the gods the internal riches. In this system the word vja represents that amount & substantial energy of the stuff of force in the dhanam brought to the service of the sacrificer for the great Jivayaja, our daily & continual life-sacrifice. It is a substantial wealth, vj avad dhanam that the gods are asked to bring with them. We see then in what sense Saraswati, a goddess purely mental in her functions of speech and knowledge, can be vjebhir vjinvat. Vjin is that which is composed of vja, substantial energy; the plural vj h or vj ni the particular substantialities of various composed. For the rest, to no other purpose can a deity of speech & knowledge be vjebhir vjinvat. In what appropriateness or coherent conceivable sense can the goddess of knowledge be possessed of material wealth or full-stored with material food, ghee & butter, beef & mutton? If it be suggested that Speech of the mantras was believed by these old superstitious barbarians to bring them their ghee & butter, beef & mutton, the answer is that this is not what the language of the hymns expresses. Saraswati herself is said to be vjinvat, possessed of substance of food; she is not spoken of as being the cause of fullness of food or wealth to others.
  This explanation of vjebhir vjinvat leads at once to the figurative sense of maho arnas. Arnas or samudra is the image of the sea, flood or stream in which the Vedic seers saw the substance of being and its different states. Sometimes one great sea, sometimes seven streams of being are spoken of by the Rishis; they are the origin of the seven seas of the Purana. It cannot be doubted that the minds of the old thinkers were possessed with this image of ocean or water as the very type & nature of the flux of existence, for it occurs with a constant insistence in the Upanishads. The sole doubt is whether the image was already present to the minds of the primitive Vedic Rishis. The Europeans hold that these were the workings of a later imagination transfiguring the straightforward material expressions & physical ideas of the Veda; they admit no real parentage of Vedantic ideas in the preexistent Vedic notions, but only a fictitious derivation. I hold, on the contrary, that Vedantic ideas have a direct & true origin & even a previous existence in the religion & psychology of the Vedas. If, indeed, there were no stuff of high thinking or moral sensibility in the hymns of the Vedic sages, then I should have no foundation to stand upon and no right to see this figure in the Vedic arnas or samudra. But when these early minds,early to us, but not perhaps really so primitive in human history as we imagine,were capable of such high thoughts & perceptions as these three Riks bear on their surface, it would be ridiculous to deny them the capacity of conceiving these great philosophical images & symbols. A rich poetic imagery expressing a clear, direct & virgin perception of the facts of mind and being, is not by any means impossible, but rather natural in these bright-eyed sons of the morning not yet dominated in their vision by the dry light of the intellect or in their speech & thought by the abstractions & formalities of metaphysical thinking. Water was to them, let us hold in our hypothesis, the symbol of unformed substance of being, earth of the formed substance. They even saw a mystic identity between the thing symbolised & the symbol.

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology
  said to be "ambitious, libidinous, voracious, avaricious, lascivi-
  ous"- in short, an emblem of the vanity of the world and of

1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Suppose a man becomes pure by chanting the holy name of God, but immediately afterwards commits many sins. He has no strength of mind. He doesn't take a vow not to repeat his sins. A bath in the Ganges undoubtedly absolves one of all sins; but what does that avail? They say that the sins perch on the trees along the bank of the Ganges.
  No sooner does the man come back from the holy waters than the old sins jump on his shoulders from the trees. (All laugh.) The same old sins take possession of him again.

1.092 - The Night, #Quran, #unset, #Zen
  11. And his money will not avail him when he plummets.
  12. It is upon Us to guide.

1.094 - Understanding the Structure of Things, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The sutra we are studying, etena bhtendriyeu dharma lakaa avasth parim vykhyt (III.13), tells us that the variety of things that we see in this world is the last shape that is taken by prakriti through the processes known as dharma, laksana and avastha. Every object of perception of the senses is a condition, or avastha, that is maintained by prakriti. The maintenance of this avastha condition in its form as an object of sense is internally regulated by a pattern, or laksana; the form of the object is a manifestation of this pattern. This laksana pattern, again, is due to a character called dharma that is inherent in the original substance, prakriti. In spite of the multitudinous variety that we see in the form of things in the world, all this variety is the last shape taken by prakriti and is reducible to a single substance by the reverse process of the return of the effects to the cause.
  This is what is done in samyama on any particular object. It is this variety that troubles us and entangles us, confuses us, deludes us, and consequently makes us attached to variety, which is really not there. Thus, attachment of any kind is a kind of confusion of thought. It is a blunder that the mind commits due to not being able to gain entry into the basic substance which has taken this variety of shape in the form of these objects to which the mind is attached.
  --
  The true state of affairs is that any particular form that is visible or tangible in any other manner to the senses is a representation of a particular condition, or avastha, of prakriti, which has as its background the laksana, or the pattern which is in its mind, or which is its motive just as an artist has a particular pattern present in his mind before he paints a picture with ink on a canvas. The ink can take any shape. He can paint a cow, or a horse, or a human being with the same ink. The substance is the same. Three colours are given to a painter, and the painter can paint anything. Any shape can be taken by the same substance. Likewise, the painter is only prakriti who painted these pictures of varieties out of a basic substance which is common to all forms, and the mind is not to be deluded into the belief that this variety is really there. There are only three inks sattva, rajas and tamas out of which all this wonderful painting has been presented before the senses. The master genius, who is prakriti, is the artist.
  Now we come to the point of practice of yoga, which is the intention in this sutra: etena bhtendriyeu dharma lakaa avasth parim vykhyt (III.13). Just as there are the parinamas, or transformations, of the mind known as nirodha parinama, samadhi parinama and ekagrata parinama, there are the dharma, laksana and avastha parinamas of everything. In fact, dharma, laksana and avastha are only other names for these three parinamas mentioned already namely, nirodha, samadhi and ekagrata.
  Hence, we have to establish a connection between the mind and the object by means of understanding these laksanas, avasthas, etc., which are the powers operating behind the form. It was also said that these properties inhere in the substance, prakriti, and because of the inherence of these properties which are dharmas, they are called dharmi. What is dharma and what is dharmi? It is mentioned in the next sutra: nta udita avyapadeya dharma anupt dharm (III.14). A dharmi is a substance in which dharmas inhere, exist. How do they exist? They exist in three ways: as the past, as the present and as the future. Santa, udita and avyapadesa, the three terms used in this sutra, mean respectively, the past, the present and the future. A particular character of an object that is cognisable or perceptible is the present condition of that object; it is not the whole condition.
  We are all present here as human beings with different personalities. We have a body; we have a mind; we have our own individuality. Each individuality of each person sitting here is a present condition assumed by the characters of a substance of which we are made. It is not the entirety of our nature that is manifest here, because we have a past, and we also have a future. The past has been submerged by the preponderance of the forces that have become present, and similarly, the characters that are going to be manifest in the future are also put down, for the time being, by the force of the characters that are manifest in the present. There are potentialities, latent powers, potencies present in each form in you, in me, in everything which have the peculiarity in them of releasing only certain particular features at a particular time, and pressing down, not allowing to manifest, other features which are not required to manifest at that time. These features which are not manifest may be either past or future. This is a very strange thing, and is also something very terrible.

1.096 - Powers that Accrue in the Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  As I mentioned, these sutras are very terse and convey no meaning at all on a casual, superficial reading. To give only an instance, I am mentioning this sutra which gives us the method of controlling the elements: sthla svarpa skma avaya arth avatva sayamt bhtajaya (III.45). Such a terrific thing Patanjali explains in one small sutra. All the five elements are controlled by a practice which is mentioned in this sutra: sthla svarpa skma avaya arth avatva sayamt bhtajaya. We have to practise samyama on the elements. How is it done? This is what he is telling us in this sutra; and from the meaning of it we can find out why it is useless for a beginner.
  Patanjali says the five aspects of the elements have to be taken into consideration. These five aspects are mentioned in this sutra. Sthula is the first aspect; svarupa is the second aspect; suksma is the third aspect; anvaya is the fourth aspect; arth avatva is the fifth aspect. If we can understand what these words mean, then the meaning of the sutra is clear. Different interpreters give different meanings, because the sutra has no grammatical sense the words have only a secret mystical meaning behind them. But as far as it has been understood by people, what the sutra tells here is that we have to gradually master the elements by rising from their grosser state to their subtler state which is a method that can be adopted in respect of any other object also for the practice of samyama.

1.098 - The Transformation from Human to Divine, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  What is it that we are going to encounter? It is not easy for anyone to detail these before they come. But, generally speaking, they are supposed to be the forms taken by ones own weaknesses. Every person has some weakness, which is smothered and stifled by the apparent personality that one puts forth in human society. But that weakness still persists. It is kept there in ambush, waiting for favourable conditions to manifest. These weaknesses are those which pertain to the senses and the ego. The senses vehemently assert the reality of an external object. This is the peculiar weakness of the senses, and whatever arguments we put forth before them, they are of no avail. And the ego has a peculiar feature of affirming itself as an isolated individual. It will oppose any attempt at communion, which is the thing that we want to achieve in yoga, because communion is losing of personality, which is what is very painful to the ego.
  Thus, there are two oppositions to the progress in yoga the one that comes from the ego, and the other that comes from the senses. All the obstacles or impediments that we may have to face in future are only these the desires of the senses, and the affirmations of the ego. For this purpose Patanjali has been warning us, again and again, that a thorough grasp of the conditions for the practice are essential before the practice is commenced.

1.09 - Concentration - Its Spiritual Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  The idea is that we have to get our knowledge of ordinary objects by direct perception, and by inference therefrom, and from testimony of people who are competent. By "people who are competent," the Yogis always mean the Rishis, or the Seers of the thoughts recorded in the scriptures the Vedas. According to them, the only proof of the scriptures is that they were the testimony of competent persons, yet they say the scriptures cannot take us to realisation. We can read all the Vedas, and yet will not realise anything, but when we practise their teachings, then we attain to that state which realises what the scriptures say, which penetrates where neither reason nor perception nor inference can go, and where the testimony of others cannot avail. This is what is meant by the aphorism.
  Realisation is real religion, all the rest is only preparation hearing lectures, or reading books, or reasoning is merely preparing the ground; it is not religion. Intellectual assent and intellectual dissent are not religion. The central idea of the Yogis is that just as we come in direct contact with objects of the senses, so religion even can be directly perceived in a far more intense sense. The truths of religion, as God and Soul, cannot be perceived by the external senses. I cannot see God with my eyes, nor can I touch Him with my hands, and we also know that neither can we reason beyond the senses. Reason leaves us at a point quite indecisive; we may reason all our lives, as the world has been doing for thousands of years, and the result is that we find we are incompetent to prove or disprove the facts of religion. What we perceive directly we take as the basis, and upon that basis we reason. So it is obvious that reasoning has to run within these bounds of perception. It can never go beyond. The whole scope of realisation, therefore, is beyond sense-perception. The Yogis say that man can go beyond his direct sense-perception, and beyond his reason also. Man has in him the faculty, the power, of transcending his intellect even, a power which is in every being, every creature. By the practice of Yoga that power is aroused, and then man transcends the ordinary limits of reason, and directly perceives things which are beyond all reason.

1.09 - Sleep and Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The first, available to everyone, is sleep. The second, less common,
  involves conscious exteriorization or deep meditation. The third, in which everything becomes simple, requires a more advanced degree of development: without recourse to sleep or meditation, it is indeed possible to see in every manner, with eyes wide open and in the very midst of other activities, as if all the levels of universal existence were present before us, and accessible through mere shifts of consciousness, rather as if we were adjusting our eyesight from a nearby object to a distant one. Sleep, then, is a first tool; it can become conscious, increasingly conscious, ultimately reaching a point of development where we will become continuously conscious, whether on this side of the veil or the other, where sleep, as well as death, will no longer be a return to a quiescent state or a dispersion into our natural constituent parts, but merely a transition from one mode of consciousness to another. Because, although the line we have drawn between sleep and waking, life and death, may agree with external appearances, it has no more essential reality than our national borders have in terms of physical geography, or the external colors and fixed appearance of an object have in terms of nuclear physics. Actually,

1.09 - The Guardian of the Threshold, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   of the life now confronting him. For everything inculcated by education completely melts away when the threads binding will, thought, and feeling are severed. He looks back on the result of all his previous education as he might on a house crumbling away brick by brick, which he must now rebuild in a new form. And again, it is more than a mere symbolical expression to say that when the Guardian has enunciated his first statement, there arises from the spot where he stands a whirlwind which extinguishes all those spiritual lights that have hitherto illumined the pathway of his life. Utter darkness, relieved only by the rays issuing from the Guardian himself, unfolds before the student. And out of this darkness resounds the Guardian's further admonition: "Step not across my Threshold until thou dost clearly realize that thou wilt thyself illumine the darkness ahead of thee; take not a single step forward until thou art positive that thou hast sufficient oil in thine own lamp. The lamps of the guides whom thou hast hitherto followed will now no longer be available to thee." At these words, the student must turn and glance backward. The Guardian of the Threshold now draws aside a veil which till now had concealed deep life-mysteries. The family, national,
   p. 244

1.09 - The Secret Chiefs, #Magick Without Tears, #Aleister Crowley, #Philosophy
  3. Things theoretically feasible are practically impossible when (a) desirable though their accomplishment may be, it is not the one feat essential to the particular Work in hand and the moment; (b) the sum total of available energy being used up by that special task, there is none available for side-issues; (c) the opposition, passive or active, is too strong, temporarily, to overcome.
  More largely, one cannot judge how a plan is progressing when one has no precise idea what it is. A soldier is told to "attack;" he may be intended to win through, to cover a general retreat, or to gain time by deliberate sacrifice. Only the Commander in Chief knows what the order means, or why he issues it; and even he does not know the issue, or whether it will display and justify his military skill and judgment.

11.03 - Cosmonautics, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Modern science, modern applied science, has brought about and is bringing about more and more a big change in the earth atmosphere. It is not merely the dust and smoke, gases and fumes thrown out by the modern machineries from the earth into the sky that have been increasing ominously in volume, but the less patent vibrations that have been released by advanced scientific projects and experiments and that have been encircling the earth more and more in a tight embrace. A quiet and clean air was such a treasure for human beings; men have always longed for it as a necessity and also as a diversion, and it was so readily available. The saints and sages went up to mountain-tops and into deep forests and far away into open meadows for a full-breath draught of that heavenly element.
   But now physically, materially, we know that the radio waves and innumerable other cosmic waves have been constantly, ceaselessly hammering, churning the earth-atmosphere all around us. Human bodies are immersed in a real turmoil. They are bathed in a whirlwind constantly. The nerves and tissues are being shaken from within to their very roots throughout one's life, day and night. There is no peace, no tranquillity upon earth; physical and material repose has altogether disappeared. The high hill-tops or mountain-sides do not help any more nor the ocean depths nor any African jungle nor even the Sahara desert.

11.06 - The Mounting Fire, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The inferior parts of the brain are denser and darker than the superior. The lower it is, the denser and darker it becomes. I do not know if physically it is so, but the sensitivity, the vibrations there seem to point to such a direction. So it appears, it is not easy for the Light from above to penetrate, to penetrate to a great depth, to the bottom of the brain. It is not the Light from above but the fire from below, the flaming force of material consciousness that has to do the main or final work. For the light from above is mostly mental or mentalised, the very supreme Light does not descend easily, is not readily available: indeed it is ready and available only at the call of the fire below. Agni is therefore named 'hota,' one who calls the Divine down here below. It is the God here below that can call down the God above.
   But how to awaken this God buried in matter, how is one to kindle this fire that apparently lies extinguished, the Vedic Rishis have a whole ritual of the process. They speak, first of all, of preparing the seat for Agnibarhi: it is the material casing of the body, and then one takes two pieces of the arai, species of wood or fuel, and rubs them one against the other till the fire leaps out. It refers to an aspiration, a concrete and concentrated aspiration that is breathed into the living cells, this breathing, dhmtam, is the concretising or embodying of the aspiration: it is the invocation that calls forth sleeping divinity.

1.10 - Concentration - Its Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  34. The obstructions to Yoga are killing, falsehood, etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great; and they result in infinite ignorance and misery. This is (the method of) thinking the contrary.
  If I tell a lie, or cause another to tell one, or approve of another doing so, it is equally sinful. If it is a very mild lie, still it is a lie. Every vicious thought will rebound, every thought of hatred which you may have thought, in a cave even, is stored up, and will one day come back to you with tremendous power in the form of some misery here. If you project hatred and jealousy, they will rebound on you with compound interest. No power can avert them; when once you have put them in motion, you will have to bear them. Remembering this will prevent you from doing wicked things.

1.10 - GRACE AND FREE WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Human grace comes to us either from persons, or from social groups, or from our own wishes, hopes and imaginings projected outside ourselves and persisting somehow in the psychic medium in a state of what may be called second-hand objectivity. We have all had experience of the different types of human grace. There is, for example, the grace which, during childhood, comes from mother, father, nurse or beloved teacher. At a later stage we experience the grace of friends; the grace of men and women morally better and wiser than ourselves; the grace of the guru, or spiritual director. Then there is the grace which comes to us because of our attachment to country, party, church or other social organizationa grace which has helped even the feeblest and most timid individuals to achieve what, without it, would have been the impossible. And finally there is the grace which we derive from our ideals, whether low or high, whether conceived of in abstract terms or bodied forth in imaginary personifications. To this last type, it would seem, belong many of the graces experienced by the pious adherents of the various religions. The help received by those who devotedly adore or pray to some personal saint, deity or avatar is often, we may guess, not a genuinely spiritual grace, but a human grace, coming back to the worshipper from the vortex of psychic power set up by repeated acts (his own and other peoples) of faith, yearning and imagination.
  Spiritual grace cannot be received continuously or in its fulness, except by those who have willed away their self-will to the point of being able truthfully to say, Not I, but God in me. There are, however, few people so irremediably self-condemned to imprisonment within their own personality as to be wholly incapable of receiving the graces which are from instant to instant being offered to every soul. By fits and starts most of us contrive to forget, if only partially, our preoccupation with I, me, mine, and so become capable of receiving, if only partially, the graces which, in that moment, are being offered us.

1.10 - The Image of the Oceans and the Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Upa brahma sr.n. avac chasyamanam, catuh.sr.ngo avamd gaura etat.
  Let us note, in passing, that since the wine and the clarified butter are symbolic, the sacrifice also must be symbolic. In such hymns as this of Vamadeva's the ritualistic veil so elaborately woven by the Vedic mystics vanishes like a dissolving mist before our eyes and there emerges the Vedantic truth, the secret of the Veda.

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  her avataric yoga. Sri Aurobindo puts the question bluntly
  and gives the following answer: But still what is the pur-
  --
  this Love, incarnated in the soul and in the avatars, which
  in the course of the ages has brought movement and Life
  --
  consequences, to intervene as the avatar and the Vibhuti
  walking between the double sign of the Cross and the Vic-

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Is this, then, the last word about the Veda? Or, and this is the idea I write to suggest, is it not rather the culmination of a long increasing & ever progressing error? The theory this book is written to enunciate & support is simply this, that our forefa thers of early Vedantic times understood the Veda, to which they were after all much nearer than ourselves, far better than Sayana, far better than Roth & Max Muller, that they were, to a great extent, in possession of the real truth about the Veda, that that truth was indeed a deep spiritual truth, karmakanda as well as jnanakanda of the Veda contains an ancient knowledge, a profound, complex & well-ordered psychology & philosophy, strange indeed to our modern conception, expressed indeed in language still stranger & remoter from our modern use of language, but not therefore either untrue or unintelligible, and that this knowledge is the real foundation of our later religious developments, & Veda, not only by historical continuity, but in real truth & substance is the parent & bedrock of all later Hinduism, of Vedanta, Sankhya, Nyaya, Yoga, of Vaishnavism & Shaivism&Shaktism, of Tantra&Purana, even, in a remoter fashion, of Buddhism & the later unorthodox religions. From this quarry all have hewn their materials or from this far-off source drawn unknowingly their waters; from some hidden seed in the Veda they have burgeoned into their wealth of branchings & foliage. The ritualism of Sayana is an error based on a false preconception popularised by the Buddhists & streng thened by the writers of the Darshanas,on the theory that the karma of the Veda was only an outward ritual & ceremony; the naturalism of the modern scholars is an error based on a false preconception encouraged by the previous misconceptions of Sayana,on the theory of the Vedas [as] not only an ancient but a primitive document, the production of semi-barbarians. The Vedantic writers of the Upanishads had alone the real key to the secret of the Vedas; not indeed that they possessed the full knowledge of a dialect even then too ancient to be well understood, but they had the knowledge of the Vedic Rishis, possessed their psychology, & many of their general ideas, even many of their particular terms & symbols. That key, less & less available to their successors owing to the difficulty of the knowledge itself & of the language in which it was couched and to the immense growth of outward ritualism, was finally lost to the schools in the great debacle of Vedism induced by the intellectual revolutions of the centuries which immediately preceded the Christian era.
  It is therefore a Vedantic or even what would nowadays be termed a theosophic interpretation of the Veda which in this book I propose to establish. My suggestion is that the gods of the Rigveda were indeed, as the European scholars have seen, masters of the Nature-Powers, but not, as they erroneously theorise, either exclusively or even mainly masters of the visible & physical Nature-Powers. They presided over and in their nature & movement were also & more predominantly mental Nature-Powers, vital Nature-Powers, even supra-mental Nature-Powers. The religion of the Vedic Rishis I suppose on this hypothesis to have been a sort of practical & concrete Brahm avada founded on the three principles of complex existence, isotheism of the gods and parallelism of their functions on all the planes of that complex existence; the secret of their ideas, language & ritual I suppose to rest in an elaborate habit of symbolism & double meaning which tends to phrase & typify all mental phenomena in physical and concrete figures. While the European scholars suppose the Rishis to have been simple-minded barbarians capable only of a gross & obvious personification of forces, only of a confused, barbarous and primitive system of astronomical allegories and animistic metaphors, I suppose them to have been men of daring and observant minds, using a bold and vigorous if sometimes fanciful system of images to express an elaborate practical psychology and self-observation in which what we moderns regard as abstract experiences & ideas were rather perceived with the vividness of physical experiences & images & so expressed in the picturesque terms of a great primitive philosophy. Their outward sacrifice & ritual I suppose to have been partly the symbols & partly the means of material expression for certain psychological processes, the first foundations of our Hindu system of Yoga, by which they believed themselves able to attain inward & outward mastery, knowledge, joy and extended life & being.
  --
  Modern thought & scholarship stands on a different foundation. It proceeds by inference, imagination and conjecture to novel theories of old subjects and regards itself as rational, not traditional. It professes to rebuild lost worlds out of their disjected fragments. By reason, then, and without regard to ancient authority the modern account of the Veda should be judged. The European scholars suppose that the mysticism of the Upanishads was neither founded upon nor, in the main, developed from the substance of the Vedas, but came into being as part of a great movement away from the naturalistic materialism of the early half-s avage hymns. Unable to accept a barbarous mummery of ritual and incantation as the highest truth & highest good, yet compelled by religious tradition to regard the ancient hymns as sacred, the early thinkers, it is thought, began to seek an escape from this impasse by reading mystic & esoteric meanings into the simple text of the sacrificial bards; so by speculations sometimes entirely sublime, sometimes grievously silly & childish, they developed Vedanta. This theory, simple, trenchant and attractive, supported to the European mind by parallels from the history of Western religions, is neither so convincing nor, on a broad survey of the facts, so conclusive as it at first appears. It is certainly inconsistent with what the old Vedantic thinkers themselves knew and thought about the tradition of the Veda. From the Brahmanas as well as from the Upanishads it is evident that the Veda came down to the men of those days in a double aspect, as the heart of a great body of effective ritual, but also as the repository of a deep and sacred knowledge, Veda and not merely worship. This idea of a philosophic or theosophic purport in the hymns was not created by the early Hindu mystics, it was inherited by them. Their attitude to the ritual even when it was performed mechanically without the possession of this knowledge was far from hostile; but as ritual, they held it to be inferior in force and value, avaram karma, a lower kind of works and not the highest good; only when performed with possession of the knowledge could it lead to its ultimate results, to Vedanta. By that, says the Chhandogya Upanishad, both perform karma, both he who knows this so and he who knows not. Yet the Ignorance and the Knowledge are different things and only what one does with the knowledge,with faith, with the Upanishad,that has the greater potency. And in the closing section of its second chapter, a passage which sounds merely like ritualistic jargon when one has not the secret of Vedic symbolism but when that secret has once been revealed to us becomes full of meaning and interest, the Upanishad starts by saying The Brahm avadins say, The morning offering to the Vasus, the afternoon offering to the Rudras and the evening offering to the Adityas and all the gods,where then is the world of the Yajamana? (that is to say, what is the spiritual efficacy beyond this material life of the three different sacrifices & why, to what purpose, is the first offered to the Vasus, the second to the Rudras, the third to the Adityas?) He who knows this not, how should he perform (effectively) ,therefore knowing let him perform. There was at any rate the tradition that these things, the sacrifice, the god of the sacrifice, the world or future state of the sacrificer had a deep significance and were not mere ritual arranged superstitiously for material ends. But this deeper significance, this inner Vedic knowledge was difficult and esoteric, not known easily in its profundity and subtlety even by the majority of the Brahm avadins themselves; hence the searching, the mutual questionings, the record of famous discussions that occupy so much space in the Upanishadsdiscussions which, we shall see, are not intellectual debates but comparisons of illuminated knowledge & spiritual experience.
  If this traditionlet us call it mystic or esoteric for want of a less abused wordwas already formed at the time of the Brahmanas and Upanishads, when and how did it originally arise? Two possibilities present themselves. The tradition may have grown up gradually in the period between the Vedic hymns and the exegetical writings or else the esoteric sense may have already existed in the Veda itself and descended in a stream of tradition to the later mystics, developing, modifying itself, substituting new terms for oldas is the way of traditions. The former is, practically, the European theory.We are told that this spiritual revolution, this movement away from ritual Nature-worship to Brahm avada, begun in the seed in the later Vedic hymns, is found in a more developed state in the Upanishads & culminated in Buddha. In these writings and in the Brahmanas some record can be found of the speculations by which the development was managed. If it prove to be so, if these ancient writings are really the result of progressive intellectual speculation departing from crude & imperfect beginnings of philosophic thought, the European theory justifies itself to the reason and can no longer easily be disputed. But is this the true character of the Upanishads? It seems to me that in most of their dealings with our religions and our philosophical literature European scholars have erred by imposing their own familiar ideas and the limits of their own mentality on the history of an alien mentality and an alien development. Nowhere has this error been more evident than in the failure to realise the true nature of the Upanishads. In India we have never developed, but only affirmed thought by philosophical speculation, because we have never attached to the mere intellectual idea the amazingly exaggerated value which Europe has attached to it, but regarded it only as a test of the logical value to be attached to particular intellectual statements of truth. That is not truth to us which is merely well & justly thought out & can be justified by ratiocinative argument; only that is truth which has been lived & seen in the inner experience. We meditate not to get ideas, but in order to experience, to realise. When we speak of the Jnani, the knower, we do not mean a competent and logical thinker full of wise or of brilliant ideas, but a soul which has seen and lived & spoken in himself with the living truth. Ratiocination is freely used by the later philosophers, but only for the justification against opponents of the ideas already formed by their own meditation or the meditation of others, Rishis, gurus, ancient Vedantins; it is not itself a sufficient means towards the discovery of truth, but at best a help. The ideas of our great thinkers are not mere intellectual statements or even happy or great intuitions; they are based upon spiritual experiences formalised by the intellect into a philosophy. Shankaras passionate advocacy of the idea of Maya as an explanation of life was not merely the ardour of a great metaphysician enamoured of a beautiful idea or a perfect theory of life, but the passion of a man with a deep & vast spiritual experience which he believed to be the sole means of human salvation. Therefore philosophy in India, instead of tending as in Europe to ignore or combat religion, has always been itself deeply religious. In Europe Buddha and Shankara would have become the heads of metaphysical schools & ranked with Kant or Hegel or Nietzsche1 as strong intellectual influences; in India they became, inevitably, the founders of great religious sects, immense moral & spiritual forces;inevitably because Europe has made thought its highest & noblest aim, while India seeks not after thought but soul-vision and inner experience and even in the realm of ideas believes that they can & ought to be seen & lived inwardly rather than merely thought and allowed indirectly to influence outward action. This has been the mentality of our race for ages.Was the mentality of our Vedic forefa thers entirely different from our own? Was it, as Western scholars seem to insist, a European mentality, the mentality of incursive Western s avages, (it is Sergis estimate of the Aryans), changed afterwards by the contact with the cultured & reflective Dravidians into something new and strange, rationality changing to mysticism, materialism to a metaphysical spirituality? If so, the change had already been effected when the Upanishads were written. We speak of the discussions in the Upanishads; but in all truth the twelve Upanishads contain not a single genuine discussion. Only once in that not inconsiderable mass of literature, is there something of the nature of logical argument brought to the support of a philosophical truth. The nature of debate or logical reasoning is absent from the mentality of the Upanishadic thinkers. The grand question they always asked each other was not What hast thou thought out in this matter? or What are thy reasonings & conclusions? but What dost thou know? What hast thou seen in thyself? The Vedantic like the Vedic Rishi is a drashta & srota, not a manota, a kavi, not a manishi. There is question, there is answer; but solely for the comparison of inner knowledge & experience; never for ratiocinative argument, for disputation, for the battles of the logician. Always, knowledge, spiritual vision, experience are what is demanded; and often a questioner is turned back because he is not yet prepared in soul to realise the knowledge of the master. For all knowledge is within us and needs only to be awakened by the fit touch which opens the eyes of the soul or by the powerful revealing word.We find throughout the Vedic era always the same method, always the same theory of knowledge; they persist indeed in India to the present day and later habits of metaphysical debate unknown to the Vedic Brahm avadins have never been able to dethrone them from their primaeval supremacy. Let a man present never so finely reasoned a system of metaphysical philosophy, few will turn to hear, none leave his labour to receive, but let a man say as in the old Vedantic times I have experienced, my soul has seen, & hundreds in India will yet leave all to share in this new light of the eternal Truth.

11.10 - The Test of Truth, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The spiritual realities are at your door: they are neither non-existent nor too distant. Freedom, Peace, Calm, Happiness, Delight, Joy, Health are all there as self-existent realities. You have only to turnor tilt as the Mother saysyour consciousness a little and you are in the very midst of the thing. Doubt, hesitation, merely casts a veil and blurs or blocks the view. God, Soul, Immortality, even these are equally available to the human consciousness in the same way. These are existences of daily use, so to say, of "common neighbourhood," in the words of the poethome truth.
   A faith, necessarily a blind faith in these impossibles is its own au thenticity, for it brings you immediately in direct contact with those apparently unseen intangible realities. It gives you automatically a sense of certainty, a radiant clarity in the consciousness, that no other approach to Truth or Reality can give you. You feel, you know it is the truth, there is no shadow of any questioning anywhere, it is self-luminous. "Is it not self-hypnotism?" a scoffer might allege. Self-hypnotism is a name: it is the power of consciousness to concentrate itself to such a degree that it can be changed into anything even into its opposite. Self-absorbed consciousness in one form at one extreme is the inconscient, at the other extreme it is the supra conscient Brahman. Consciousness is the power of being and it can give any form or name to the beingyo yatraddha sa eva sa. One becomes whatever one's consciousness wants to become.
  --
   Mind's conceptions of the ultimate realities are very far from the actual truth. The mind has a conception of freedom or delight or even of consciousness; it has a conception of God and immortality, of infinity and eternity. But they are all its own creations more or less. The highest summits of the mind may get a glimpse or a reflection of those supernals but even as such they come only as an echo, an image, a faint replica of the actual thing. Freedom as it is in the Divine or with the Divine, Delight or Consciousness as they are of the Divine have an altogether different quality, a different mode of vibration from that which is available to mind on its lower levels. What the mind receives is a re-formation, more often a deformation of the original as you go farther down the scale. Only if the mind itself is changed in its substance, regains a translucent passivity then only can it see and see something of the secret glory of the higher realities.
   Villon: Where, O where are the snows of yesteryear?

1.111 - Thorns, #Quran, #unset, #Zen
  2. His wealth did not avail him, nor did what he acquired.
  3. He will burn in a Flaming Fire.

11.13 - In these Fateful Days, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The vital force is easily available to man. The spirit is a far cry.
   And yet there is no other way out: if man is to be saved, that is the only way left before him.

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

1.11 - BOOK THE ELEVENTH, #Metamorphoses, #Ovid, #Poetry
  Nor these avail'd; at length he lights on one,
  With which so difficult a cause he won:

1.11 - FAITH IN MAN, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  him and the almost limitless powers made available to him by his
  concerted efforts to seize hold of the material springs of the world.

1.11 - Higher Laws, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  It is the same whether a man eat, or drink, or cohabit, or sleep sensually. They are but one appetite, and we only need to see a person do any one of these things to know how great a sensualist he is. The impure can neither stand nor sit with purity. When the reptile is attacked at one mouth of his burrow, he shows himself at another. If you would be chaste, you must be temperate. What is chastity? How shall a man know if he is chaste? He shall not know it. We have heard of this virtue, but we know not what it is. We speak conformably to the rumor which we have heard. From exertion come wisdom and purity; from sloth ignorance and sensuality. In the student sensuality is a sluggish habit of mind. An unclean person is universally a slothful one, one who sits by a stove, whom the sun shines on prostrate, who reposes without being fatigued. If you would avoid uncleanness, and all the sins, work earnestly, though it be at cleaning a stable. Nature is hard to be overcome, but she must be overcome. What avails it that you are
  Christian, if you are not purer than the hea then, if you deny yourself no more, if you are not more religious? I know of many systems of religion esteemed hea thenish whose precepts fill the reader with shame, and provoke him to new endeavors, though it be to the performance of rites merely.

1.11 - The Broken Rocks. Pope Anastasius. General Description of the Inferno and its Divisions., #The Divine Comedy, #Dante Alighieri, #Christianity
    Round must perforce without avail repent
    Whoever of your world deprives himself,

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  object:1.11 - The Kalki avatar
  author class:George Van Vrekhem
  --
  succession of avatars: the Fish, the Tortoise, the Boar, the
  Man-Lion, the Dwarf, Rama-with-the-Ax, Rama, Krishna,
  --
  Question: If Sri Aurobindo and the Mother were ava-
  tars, or an avatar, what or which avatars or avatar were
  they?
  1. avatar
  Sri Aurobindo has given clear definitions of the avatar
  and Vibhuti on many occasions. For instance: There are
  two sides of the phenomenon of avatarhood, the Divine
  Consciousness and the instrumental personality. The Di-
  --
  An avatar, roughly speaking, is one who is conscious
  of the presence and power of the Divine born in him or
  --
  In the phenomenon of avatarhood there is a Conscious
  ness behind, at first veiled or sometimes perhaps half-veiled,
  --
  4 Id., p. 420.the kalki avatar
  237
  --
  enon of the avatar the accent has been laid by some on his
  divinity, by others on his humanity, and by many more
  --
  divine to human. Although the avatar is often thought to
  be a specifically Hindu concept, the most extensive docu-
  mentation about the various interpretations of the avatar-
  phenomenon is to be found in Christianity. (In Essays on the
  Gita, Sri Aurobindo repeatedly names as avatars Krishna,
  Buddha and Christ.) In Christianity its founder is seen
  mostly unawares as an avatar, for Christ is at the same
  time the Son of God and the Son of Man. The fundamental
  --
  held to be the only avatar, the one and only Redeemer of a
  fallen humanity. From a human teacher and miracle worker
  --
  The avatar does not come as a thaumaturgic magician, but
  as the divine leader of humanity and the exemplar of a di-
  --
  An avatar or Vibhuti have the knowledge that is nec-
  essary for their work, they need not have more, wrote Sri
  --
  should know what was going on in Rome. An avatar even
  does not manifest all the Divine omniscience and omnipo-
  --
  ness. 8 My own idea of the matter is that the avatars life
  and actions are not miracles. If they were, his existence
  --
  11 Sri Aurobindo: Letters on Yoga, p. 411.the kalki avatar
  239
  --
  ple of the avatar], that the struggles and sufferings of the
   avatar are unreal and all humbug there is no possibility of
  --
  tion makes nonsense of the whole idea of avatarhood; there
  is then no reason in it, no necessity in it, no meaning in it.
  --
  burden of humanity and open the Way that avatarhood has
  any meaning. 13
  If the avatars are shams, they have no value for others
  nor any true effect, avatarhood becomes perfectly irrational
  and unreal and meaningless. The Divine does not need to
  --
  value. What is the use of admitting avatarhood if you take
  all the meaning out of it? 14 If an avatar did only seem to
  take upon himself the struggles and sufferings of mankind
  --
  An avatar, according to Sri Aurobindo, is never in fact
  merely a prophet, he is a realizer, and establisher ... of some-
  --
  The crisis in which the avatar appears, though ap-
  parent to the outward eye only as a crisis of events and
  --
  as its originator or leader. That is the avatar. 18
  The avatar is not bound to do extraordinary actions,
  but he is bound to give his acts or his work or what he is
  --
  not suffer on the cross. If his suffering was not real, his avataric mission
  made no sense.
  --
  18 Sri Aurobindo: Essays on the Gita, p. 169.the kalki avatar
  241
  --
  worldview and his avataric mission.
  The ancient understandings of the cosmos all saw its
  --
  22 Sri Aurobindo: The Life Divine, p. 65.the kalki avatar
  243
  --
  clining divine figure. In fact, this is the origin of all avatars.
  He is, so to say, the first universal avatar who, gradually,
  has assumed more and more conscious bodies and finally
  --
  to suppose an eternal or continual avatar himself evolving,
  we might say, his own mental and physical body according
  --
  the last avatar, Kalki, only accomplishes the work Krishna
  began, he fulfils in power the great struggle which the
  previous avatars prepared in all its potentialities. 25
  And again: The Hindu procession of the ten avatars
  is itself, as it were, a parable of evolution. First the Fish
  --
  then the land animal, then the Man-Lion avatar, bridging
  man and animal, then man as dwarf, small and undevel-
  --
  nirguna avatars, leading the human development from the
  vital rajasic to the sattwic mental man and again the over-
  --
  25 Sri Aurobindo: Essays on the Gita, p. 166.the kalki avatar
  245
  --
  Considering the origin of the avatars, as above narrated
  by the Mother and confirmed by Sri Aurobindo, one could
  argue that the whole of the manifestation is the avatar of the
  Divine, who is present in the atom, the cell, the animal. This
  --
  of the eternal avatar within in our own inner humanity. 27
  And he wrote in a letter: If [the avatar] has something be-
  hind him which emerges always out of the coverings, it is
  --
  the avatar. ... In both cases Maya is the means of the crea-
  tion or manifestation, but in the divine birth the avatar is
  conscious, and in the ordinary, multiple birth the avatar
  is not conscious ... [The avatar] is the manifestation from
  above of that which we have to develop from below; it is
  --
  its races can only be done by the avatar if he takes upon
  him the burden of humanity. Hence the superhuman tapasya
  and suffering for which some avatars are exemplary, and
  which is so often misinterpreted (as we have seen before).
  For if the avatar is God, how can he suffer? The double na-
  ture of the avatar, at the same time consciously divine and
  fully human, is indeed a great mystery, as great as the mys-
  --
  31 Id., p. 154.the kalki avatar
  247
  --
  which could also be called The avatars Song.)
  Some of the Mothers suffering during her last years is
  --
  In Savitri, the avatars epic, there are many lines evok-
  ing the burden he has to bear. For instance:
  --
  3. Sri Aurobindo: avatar
  The avatarhood of Sri Aurobindo has been put in doubt
  on several occasions. There seem to be two reasons for this,
  the first being that the claim to avatarhood by pseudo-spir-
  itual persons has indeed become very cheap. As the discern-
  --
  itual theatrics, the word avatar has, and justly so, become
  suspect among the sceptically-minded. The second reason,
  especially among Westerners, is that the word avatar is
  put on a par with the word God, and that this God is
  --
  In the second place, avatars in general do not seem to pro-
  claim their avatarhood. Why should the avatar proclaim
  himself except on rare occasions to an Arjuna or to a few
  --
  wrote that the avatars were generally recognized as such
  only by a few, while to the others they were quite human,
  --
  36 Sri Aurobindo: Letters on Yoga, p. 418.the kalki avatar
  249
  --
  was an avatar, not in plain words but in ways which can
  leave no doubt about the meaning of his statements. A few
  --
  Aurobindo: We believe that you and the Mother are ava-
  tars. But is it only in this life that both of you have shown
  --
  na: As for the lives in between the avatar lives, it must
  be remembered that Krishna speaks of many lives in the
  --
  admit that the object of avatarhood is to lead the evolution,
  this is quite reasonable, the Divine appearing as avatar in
  the great transitional stages and as Vibhutis to aid the less-
  --
  Id., p. 152.the kalki avatar
  251
  --
  Usually the avatars seem to be contemporaneous with
  great, world-changing wars in which they play a crucial
  --
  the intervention of the avatar is needed at a time of world
  crisis a crisis in the consciousness of humanity when it
  --
  of the descent of the previous Vishnu avatars, of Rama
  to destroy the unrighteous oppression of R avana, of Par-
  --
  practical, ethical or social and political mission of the avatar
  which is thus thrown in popular and mythical form, does
  not give a right account of the phenomenon of avatarhood.
  It does not cover the spiritual sense, and if this outward util-
  --
  the double work, and inevitably, because the avatar takes
  up the workings of God in human life, the way of the di-
  --
  the soul and by an outer change in the life ... The avatar
  may descend as a great spiritual teacher and saviour, the
  --
  the avataric work about which he wrote, for instance, in his
  correspondence with Nirodbaran, in his letters, poems and
  --
  46 Sri Aurobindo: Essays on the Gita, p. 161.the kalki avatar
  253
  --
  find reports of his avataric battles on many pages, such as:
  But though to the outward eye no sign appears
  --
  4. The Mother avatar
  Outspoken or not, the avatarhood of the Mother has
  been much more controversial than that of Sri Aurobindo.
  --
  50 Sri Aurobindo: The Mother, pp. 47 and 48.the kalki avatar
  255
  --
  53 The Mother: Questions and Answers 1953, pp. 387-388.the kalki avatar
  257
  --
  5. The complete avatar
  There are the Two who are One and play in many
  --
  56 Id., pp. 61 and 63.the kalki avatar
  259
  --
  tion of life on Earth, the avatars have always been of the
  male gender, and a female avatar may seem rather unor-
  thodox, especially to people familiar of old with the line of
  male avatars. It is however obvious that one gender does
  not represent the full human constitution and condition,
  --
  life possible. This is the reason why the avatar of the Su-
  permind, transcending the evolutionary sexuality, had to be
  --
  62 Ibidem.the kalki avatar
  261
  --
  6. The Kalki avatar
  In Hinduism, the Kalki avatar is thought of as the last
  of the succession of avatars, who will come at the end of
  the present Kali Yuga. The victor of the last, decisive bat-
  --
  of the avatars dates from the Puranas, in other words from
  a traditional view that saw the evolution of the cosmos as
  --
  Sri Aurobindo has closely related the Kalki avatar
  with the Krishna avatar. Krishna is the Anandamaya; he
  supports the evolution through the overmind leading it to-
  wards Ananda. 66 ... The last avatar, Kalki, only accom-
  plishes the work Krishna began he fulfils in power the
  great struggle which the previous avatars prepared in all
  its potentialities ... 67
  --
  67 Sri Aurobindo: Essays on the Gita, p. 166.the kalki avatar
  263
  --
  Mothersriaurobindo: the Kalki avatar
  Here the time has come to repeat our question at the
  --
  a succession of avatars. If Sri Aurobindo and the Mother
  were avatars, or an avatar, what or which avatars or ava-
  tar were they?
  --
  picture of the Kalki avatar as upheld by tradition: a male
  warrior on a white horse with a sword. 70 The reality seems
  --
  it requires the complete male/female avatar. Sri Aurobindo
  and the Mother, two great warriors in one, waged the last
  --
  ing and action. Their all-important mission as the last ava-
  tar was to lay the foundations of a new, supramental world,
  --
  Shri Krishna played in Sri Aurobindos avataric realiza-
  tion, 71 thereby demonstrating Sri Aurobindos statement:
  The last avatar, Kalki, only accomplishes the work Krish-
  na began. Shri Krishna was the guide of Sri Aurobindos
  --
  72 See again talk 2: The Development of Sri Aurobindos Thought.the kalki avatar
  265
  --
  an avatar certainly it was not at all a general recognition.
  Among the few those nearest to him do not seem to have
  --
  Krishna, like Christ and the other avatars, has only
  gradually grown into a recognized incarnation of the Di-
  --
  which they declare, unrightly, to be an avatar. The task of
  the avatar is always out of the ordinary, relevant for the
  whole of humanity, and revolutionary, initiating a radical
  --
  these various incarnations [of the avatars] seem to have be-
  come shorter and shorter, as if, for as much as Matter be-
  --
  ultimate avatar, Shri Kalki.
  74 The Mother: Questions and Answers 1957-1958, pp. 333-334.

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  4. avardhayan subhagam sapta yahvh., svetam jajnanam arus.am mahitva;
  Sisum na jatam abhyarur asva, devaso agnim janiman vapus.yan.
  --
  6. Vavraja sm anadatr adabdha, divo yahvr avasana anagnah.;
  Sana atra yuvatayah. sayonr, ekam garbham dadhire sapta van.h..

1.12 - BOOK THE TWELFTH, #Metamorphoses, #Ovid, #Poetry
  Now, what avail our nerves? th' united force,
  Of two the strongest creatures, man and horse;

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  senses seem to be our only available means for acquiring and
  expressing knowledge. Must we not say then that this Brahmanconsciousness also is unknowable and that we can never hope to
  --
  that energy available for its own uses and subservient to its own
  purposes. In proportion, therefore, as the Yogin gets back to the

1.12 - God Departs, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The work on Savitri proceeded as usual, but slowed down in pace, especially when we came to a mighty confrontation with the two big Cantos of The Book of Fate. Revision after revision, addition of lines, even punctuations changed so many times! It seemed like a veritable "God's labour" against a rock of resistance. At his time the Press sent up a demand for a new book from him. The Future Poetry was given preference and some passages which were meant to be dovetailed into the text of the chapters were written. But since he wanted to write something on modern poetry and for his works of modern poets were needed, orders were sent to Madras for them while whatever few books were available from our small library were requisitioned. As I read them out, he said, "Mark that passage," or "These lines have a striking image" (once the lines referred to were, I think, from C. Day Lewis' Magnetic Mountain).He himself read out a poem of Eliot's to me I don't remember exactly which, and remarked, "This is fine poetry." In this way we proceeded. Since we had to wait for the arrival of the books, he said, "Let us go back to Savitri." His whole attention seemed to be focussed on Savitri, but again, the work had to be suspended owing to the pressure of various extraneous demands. They swelled up to such an extent that he was obliged to remark, "I find no more time for my real work." When the path was fairly clear and I was wondering what his next choice would be, he said in a distant voice, "Take up Savitri. I want to finish it soon." This must have been about two months before his departure. The last part of the utterance startled me, though it was said in a subdued tone. I wondered for a moment if I had heard rightly. I looked at him; my bewildered glance met an impassive face. In these twelve years this was the first time I had heard him reckoning with the time factor. An avatar of poise, patience and equanimity, this was the picture that shone before our eyes whenever we had thought or spoken about him. Hence my wonder. We took up the same two Cantos that had proved so intractable. The work progressed slowly; words, ideas, images seemed to be repeated; the verses themselves appeared to flow with reluctance. Once a punctuation had to be changed four or five times. When the last revision was made and the Cantos were wound up, I said, "It is finished now." An impersonal smile of satisfaction greeted me, and he said, "Ah, it is finished?" How well I remember that flicker of a smile which all of us craved for so long! "What is left now?" was his next query. "The Book of Death and The Epilogue." "Oh, that? We shall see about that later on." That "later on" never came and was not meant to come. Having taken the decision to leave the body, he must have been waiting for the right moment to go, and for reasons known to himself he left the two last-mentioned Books almost as they were. Thus on Savitri was put the seal of incomplete completion about two weeks before the Darshan of November 24th. Other literary works too came to an end.
  And significantly The Book of Fate was the last Book to be revised. What I deemed to be minor flaws or unnecessary repetitions, and thought that a further revision would remove them, appeared, after his passing, to be deliberate and prophetic:

1.12 - The Office and Limitations of the Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  This truth is hidden from the rationalist because he is supported by two constant articles of faith, first that his own reason is right and the reason of others who differ from him is wrong, and secondly that whatever may be the present deficiencies of the human intellect, the collective human reason will eventually arrive at purity and be able to found human thought and life securely on a clear rational basis entirely satisfying to the intelligence. His first article of faith is no doubt the common expression of our egoism and arrogant fallibility, but it is also something more; it expresses this truth that it is the legitimate function of the reason to justify to man his action and his hope and the faith that is in him and to give him that idea and knowledge, however restricted, and that dynamic conviction, however narrow and intolerant, which he needs in order that he may live, act and grow in the highest light available to him. The reason cannot grasp all truth in its embrace because truth is too infinite for it; but still it does grasp the something of it which we immediately need, and its insufficiency does not detract from the value of its work, but is rather the measure of its value. For man is not intended to grasp the whole truth of his being at once, but to move towards it through a succession of experiences and a constant, though not by any means a perfectly continuous self-enlargement. The first business of reason then is to justify and enlighten to him his various experiences and to give him faith and conviction in holding on to his self-enlargings. It justifies to him now this, now that, the experience of the moment, the receding light of the past, the half-seen vision of the future. Its inconstancy, its divisibility against itself, its power of sustaining opposite views are the whole secret of its value. It would not do indeed for it to support too conflicting views in the same individual, except at moments of awakening and transition, but in the collective body of men and in the successions of Time that is its whole business. For so man moves towards the infinity of the Truth by the experience of its variety; so his reason helps him to build, change, destroy what he has built and prepare a new construction, in a word, to progress, grow, enlarge himself in his self-knowledge and world-knowledge and their works.
  The second article of faith of the believer in reason is also an error and yet contains a truth. The reason cannot arrive at any final truth because it can neither get to the root of things nor embrace the totality of their secrets; it deals with the finite, the separate, the limited aggregate, and has no measure for the all and the infinite. Nor can reason found a perfect life for man or a perfect society. A purely rational human life would be a life baulked and deprived of its most powerful dynamic sources; it would be a substitution of the minister for the sovereign. A purely rational society could not come into being and, if it could be born, either could not live or would sterilise and petrify human existence. The root powers of human life, its intimate causes are below, irrational, and they are above, suprarational. But this is true that by constant enlargement, purification, openness the reason of man is bound to arrive at an intelligent sense even of that which is hidden from it, a power of passive, yet sympathetic reflection of the Light that surpasses it. Its limit is reached, its function is finished when it can say to man, There is a Soul, a Self, a God in the world and in man who works concealed and all is his self-concealing and gradual self-unfolding. His minister I have been, slowly to unseal your eyes, remove the thick integuments of your vision until there is only my own luminous veil between you and him. Remove that and make the soul of man one in fact and nature with this Divine; then you will know yourself, discover the highest and widest law of your being, become the possessors or at least the receivers and instruments of a higher will and knowledge than mine and lay hold at last on the true secret and the whole sense of a human and yet divine living.

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  (done for the sake of the world, lokasangraha, as is made clear immediately afterward); for by doing work without attachment man attains to the highest. For it was even by works that Janaka and the rest attained to perfection." It is true that works and sacrifice are a means of arriving at the highest good, sreyah. param avapsyatha; but there are three kinds of works, that done without sacrifice for personal enjoyment which is entirely selfish and egoistic and misses the true law and aim and utility of life, mogham partha sa jvati, that done with desire, but with sacrifice and the enjoyment only as a result of sacrifice and therefore to that extent consecrated and sanctified, and that done without desire or attachment of any kind. It is the last which brings the soul of man to the highest, param apnoti purus.ah..
  The whole sense and drift of this teaching turns upon the interpretation we are to give to the important words, yajna, karma, brahma, sacrifice, work, Brahman. If the sacrifice is simply the Vedic sacrifice, if the work from which it is born is the Vedic rule of works and if the brahman from which the work itself is born is the sabdabrahman in the sense only of the

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Along with its beauty, we are also discovering the limits of the illumined mind: illumined poetry produces streams of images and revelatory words (because vision, and even hearing, often open at this stage), almost an avalanche of luxuriant, sometimes incoherent images, as if the consciousness were hard put to contain the flood of light and unaccustomed intensity; it is overwhelmed. Enthusiasm easily changes into exhilaration, and if the rest of the being has not been sufficiently prepared and purified, any of the lower parts can seize hold of the descending light and force and use them for their own ends; this is a frequent snare. Whenever the lower parts of the being, especially the vital, seize upon the luminous flood, they harden it, dramatize it, distort it. There is still power, but compelling and hard while the essence of the illumined mind is joy. Here we could cite the names of many poets and creative geniuses. 193 Furthermore, the substance of the illumined mind is not truly transparent, but only translucent; its light is diffused, somewhat as if it could feel the truth everywhere without concretely touching it; hence the frequent instances of incoherence and vagueness. It is only the beginning of a new birth. Before going higher, more purification is necessary, and above all more peace, more natural equilibrium, and more silence. The higher we ascend in consciousness, the sturdier the equilibrium required.
  191 - Letters, 3rd Series, 124
  --
  200 - Looking at the diagram of the centers of consciousness, we notice that each center contains a Sanskrit letter: Lam, Vam, Ram, Yam, Ham, Om, in ascending order. These essential sounds represent the particular vibrations that comm and the forces of each plane. (See A. avalon, The Serpent Power.)
  201 - One may read mantras in a book and repeat them endlessly to no avail. They will have no power or "active force" unless given by a Master or Guru.
  202 - The Human Cycle, 15:5

1.12 - TIME AND ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  But the God who comes so terribly as Time also exists timelessly as the Godhead, as Brahman, whose essence is Sat, Chit, Ananda, Being, Awareness, Bliss; and within and beyond mans time-tortured psyche is his spirit, uncreated and uncreatable, as Eckhart says, the Atman which is akin to or even identical with Brahman. The Gita, like all other formulations of the Perennial Philosophy, justifies Gods ways to man by affirming and the affirmation is based upon observation and immediate experience that man can, if he so desires, die to his separate temporal selfness and so come to union with timeless Spirit. It affirms, too, that the avatar becomes incarnate in order to assist human beings to achieve this union. This he does in three waysby teaching the true doctrine in a world blinded by voluntary ignorance; by inviting souls to a carnal love of his humanity, not indeed as an end in itself, but as the means to spiritual love-knowledge of Spirit; and finally by serving as a channel of grace.
  God who is Spirit can only be worshipped in spirit and for his own sake; but God in time is normally worshipped by material means with a view to achieving temporal ends. God in time is manifestly the destroyer as well as the creator; and because this is so, it has seemed proper to worship him by methods which are as terrible as the destructions he himself inflicts. Hence, in India, the blood sacrifices to Kali, in her aspect as Nature-the-Destroyer; hence those offerings of children to the Molochs, denounced by the Hebrew prophets; hence the human sacrifices practised, for example, by the Phoenicians, the Carthaginians, the Druids, the Aztecs. In all such cases the divinity addressed was a god in time, or a personification of Nature, which is nothing else but Time itself, the devourer of its own offspring; and in all cases the purpose of the rite was to obtain a future benefit or to avoid one of the enormous evils which Time and Nature for ever hold in store. For this it was thought to be worth while to pay a high price in that currency of suffering, which the Destroyer so evidently valued. The importance of the temporal end justified the use of means that were intrinsically terrible, because intrinsically time-like. Sublimated traces of these ancient patterns of thought and behaviour are still to be found in certain theories of the Atonement, and in the conception of the Mass as a perpetually repeated sacrifice of the God-Man.
  --
  Such was the conclusion to which the most celebrated of Indian converts was forced after some years of association with his fellow Christians. There are many honourable exceptions, of course; but the rule even among learned Protestants and Catholics is a certain blandly bumptious provincialism which, if it did not constitute such a grave offence against charity and truth, would be just uproariously funny. A hundred years ago, hardly anything was known of Sanskrit, Pali or Chinese. The ignorance of European scholars was sufficient reason for their provincialism. Today, when more or less adequate translations are available in plenty, there is not only no reason for it, there is no excuse. And yet most European and American authors of books about religion and metaphysics write as though nobody had ever thought about these subjects, except the Jews, the Greeks and the Christians of the Mediterranean basin and western Europe. This display of what, in the twentieth century, is an entirely voluntary and deliberate ignorance is not only absurd and discreditable; it is also socially dangerous. Like any other form of imperialism, theological imperialism is a menace to permanent world peace. The reign of violence will never come to an end until, first, most human beings accept the same, true philosophy of life; until, second, this Perennial Philosophy is recognized as the highest factor common to all the world religions; until, third, the adherents of every religion renounce the idolatrous time-philosophies, with which, in their own particular faith, the Perennial Philosophy of eternity has been overlaid; until, fourth, there is a world-wide rejection of all the political pseudo-religions, which place mans supreme good in future time and therefore justify and commend the commission of every sort of present iniquity as a means to that end. If these conditions are not fulfilled, no amount of political planning, no economic blue-prints however ingeniously drawn, can prevent the recrudescence of war and revolution.
  next chapter: 1.13 - SALVATION, DELIVERANCE, ENLIGHTENMENT

1.13 - BOOK THE THIRTEENTH, #Metamorphoses, #Ovid, #Poetry
  Why asks he, what avails him not in fight,
  And wou'd but cumber, and retard his flight,
  --
  But this avails me not; our boaster strove
  Not with our foes alone, but partial Jove,
  --
  And more avail'd than strength, my valiant friend
  Had urg'd a better right, than Ajax can pretend:
  --
  Strange to behold! yet what avails a lye?
  I saw 'em bite the grass, as I sate by;
  --
  But what avail these useless honours now?
  What joys can immortality bestow?

1.13 - Conclusion - He is here, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Again the unexpected! All of a sudden the curtain dropped on the divine drama that had been unrolled for twelve years. Who could have foreseen it? The Supreme Actor who had apparently been quite well and given darshan to the bhaktas on his birthday, August 15, as well as on November 24, most unexpectedly left the stage! When the news was announced on the radio, it came as a heart-rending to the devotees all over the world and just at a time when his name spelt a word of hope to aspiring humanity, as a Yogi, Rishi, poet, philosopher, lover of mankind and bringer of new Light. It was hard to believe and many rushed to Pondicherry by whatever means available to have the last darshan of the Sage.
  It is now twenty-two years since he left us; His Birth Centenary in which the Government of India is taking a significant part as a modest recognition of Sri Aurobindo's greatness, is going to be observed all over India and in many parts of the world. Meanwhile the Supramental Manifestation has taken place and the Ashram in consequence has come to be regarded by the world as a spiritual institution from which a new Light is radiating upon earth. Politically, India is gaining a world-status and a serious obstacle to her greatness has been partially removed fulfilling his prophecy. We see then the purpose for which Sri Aurobindo took birth and the dreams he cherished and worked for are on their way to realisation. He did not come for a few individuals only, or for a single nation or race; he came for the transformation of earth-nature which had been abandoned to herself by God and man. God-men came to give some relief to the suffering humanity or to show it a door of escape from suffering, but none before Sri Aurobindo, the Supramental avatar, accepting Matter as essentially Brahman, came to divinise it. When the work was going apace the curtain dropped, all of a sudden.
  The question surges up like an old suppressed ache, "Why did he leave his body? What imperious necessity compelled his withdrawal, self-chosen though it was? Had the accident which had changed his rhythm of life any connection with it, however subtle or remote? What would have been the course of events had there been no accident?" The Mother told a sadhak in 1935 that in ten years' time she would look as young as a girl of 16. To me also she narrated at length a similar vision of hers, the gist of which is that she and Sri Aurobindo had become young and exquisite so much so that none of the sadhaks could recognise them. From Sri Aurobindo's letters too we had the intuition that the Supramental descent in the physical was imminent. In one of the sonnets written in 1940 we find him speaking of abolishing death and of his physical transformation:
  --
  Still, it cannot be denied that we do miss his physical Presence, especially those of us whom he had drawn near by his personal intimacy and those who had the exceptional privilege of living with him and serving him. "Nirod is no doctor to me; he has come to serve me," is one of his few utterances I cannot forget, though I know too well how poorly I served him. Sometimes when we think of the old days that will never come back, when I go over his unparalleled correspondence with me, a void, a sore loss fills my heart. A few days after Sri Aurobindo's departure, the Mother asked a group of sadhaks what was the greatest loss caused by his absence. Different answers were given, but the Mother replied, "No, not these; the biggest loss is that I can no longer approach him for his advice. For instance, if he were there, I could have gone and asked him to stop the rain." (It was raining heavily at that moment.) To this, someone said, "But, Mother, you can look into yourself." She kept quiet. Here I may speculate on this incident. To deal with any serious problem needs a degree of concentration. The Mother has always been a very busy person; She often fell back on Sri Aurobindo to do the concentration needed. The more important point, however, seems to be that certain problems are better dealt with by an embodied spiritual force than a disembodied one, problems concerned perhaps with the most outward material aspect of existence. We see how our difficulties and problems get quickly solved by the Mother's direct intervention. Apropos of the above incident, I may further ask: Did not the Mother hint at something more poignant? The difference between a physical presence and a subtle one? Whenever there was an intricate situation to face, some crucial stage to be crossed, she quietly came and laid the burden at his feet with an utter trust, that he would see it through. The ineffable physical Presence of an avatar of Sri Aurobindo's stature, one whose work ultimately was transformation and divinisation of the very body, was a heavenly boon to our corporeal earthly life. The incarnation itself would have otherwise lost much of its significance.
  Both the external and the internal development towards physical divinisation is going on apace in the Mother so that in a not distant future it will be seen that the sacrifice, the martyrdom has not gone in vain, but has resulted in the emergence of a glorified body the consummation of the Supramental victory over Matter.

1.13 - Dawn and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  We have precisely the same idea repeated but with still clearer and fuller psychological indications in I.124.3; r.tasya pantham anveti sadhu, prajanatva na diso minati: "She moves according to the path of the Truth and, as one that knows, she limits not the regions." Disah., we may note, has a double sense; but it is not necessary to insist upon it here. Dawn adheres to the path of the Truth and because she has this knowledge or perception she does not limit the infinity, the br.hat, of which she is the illumination. That this is the true sense of the verse is proved beyond dispute, expressly, unmistakably, by a Rik of the fifth Mandala (V.80.1) which describes Usha dyutad-yamanam br.hatm r.tena r.t avarm svar avahantm, "of a luminous movement, vast with the Truth, supreme in (or possessed of) the Truth, bringing with her Swar." We have the idea of the Vast, the idea of the Truth, the idea of the solar light of the world of Swar; and certainly all these notions are thus intimately and insistently associated with no mere physical Dawn! We may compare
  VII.75.1, vyus.a avo divija r.tena, avis.kr.n.vana mahimanam agat;

1.13 - Reason and Religion, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The Hellenic ideal was roughly expressed in the old Latin maxim, a sound mind in a sound body. And by a sound body the ancients meant a healthy and beautiful body well-fitted for the rational use and enjoyment of life. And by a sound mind they meant a clear and balanced reason and an enlightened and well-trained mentality,trained in the sense of ancient, not of modern education. It was not to be packed with all available information and ideas, cast in the mould of science and a rational utility and so prepared for the efficient performance of social and civic needs and duties, for a professional avocation or for an intellectual pursuit; rather it was to be cultured in all its human capacities intellectual, moral, aesthetic, trained to use them rightly and to range freely, intelligently and flexibly in all questions and in all practical matters of philosophy, science, art, politics and social living. The ancient Greek mind was philosophic, aesthetic and political; the modern mind has been scientific, economic and utilitarian. The ancient ideal laid stress on soundness and beauty and sought to build up a fine and rational human life; the modern lays very little or no stress on beauty, prefers rational and practical soundness, useful adaptation, just mechanism and seeks to build up a well-ordered, well-informed and efficient human life. Both take it that man is partly a mental, partly a physical being with the mentalised physical life for his field and reason for his highest attribute and his highest possibility. But if we follow to the end the new vistas opened by the most advanced tendencies of a subjective age, we shall be led back to a still more ancient truth and ideal that overtops both the Hellenic and the modern levels. For we shall then seize the truth that man is a developing spirit trying here to find and fulfil itself in the forms of mind, life and body; and we shall perceive luminously growing before us the greater ideal of a deeply conscious self-illumined, self-possessing, self-mastering soul in a pure and perfect mind and body. The wider field it seeks will be, not the mentalised physical life with which man has started, but a new spiritualised life inward and outward, by which the perfected internal figures itself in a perfected external living. Beyond mans long intelligent effort towards a perfected culture and a rational society there opens the old religious and spiritual ideal, the hope of the kingdom of heaven within us and the city of God upon earth.
  But if the soul is the true sovereign and if its spiritual self-finding, its progressive largest widest integral fulfilment by the power of the spirit are to be accepted as the ultimate secret of our evolution, then since certainly the instinctive being of man below reason is not the means of attaining that high end and since we find that reason also is an insufficient light and power, there must be a superior range of being with its own proper powers,liberated soul-faculties, a spiritual will and knowledge higher than the reason and intelligent will,by which alone an entire conscious self-fulfilment can become possible to the human being. We must remember that our aim of self-fulfilment is an integral unfolding of the Divine within us, a complete evolution of the hidden divinity in the individual soul and the collective life. Otherwise we may simply come back to an old idea of individual and social living which had its greatness, but did not provide all the conditions of our perfection. That was the idea of a spiritualised typal society. It proceeded upon the supposition that each man has his own peculiar nature which is born from and reflects one element of the divine nature. The character of each individual, his ethical type, his training, his social occupation, his spiritual possibility must be formed or developed within the conditions of that peculiar element; the perfection he seeks in this life must be according to its law. The theory of ancient Indian cultureits practice, as is the way of human practice, did not always correspond to the theoryworked upon this supposition. It divided man in society into the fourfold orderan at once spiritual, psychic, ethical and economic orderof the Brahmin, Kshatriya, Vaishya and Shudra,practically, the spiritual and intellectual man, the dynamic man of will, the vital, hedonistic and economic man, the material man; the whole society organised in these four constituent classes represented the complete image of the creative and active Godhead.

1.13 - The Pentacle, Lamen or Seal, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  The magician will avail himself of a talisman if, during magical operations, he needs protection from unwanted influences, or if he wants to have an outstanding success with his magical operations. The talisman may be the graphic representation of the qualities and faculties with which it has been loaded. The charging of the talisman has to be effected either by the magician himself or by a being evoked by him. If it is done by a being, the power necessary for the charging will have to come from the beings' own power or reservoir of power. In this case the traditional signs, that is, signs which have been conferred upon the magician by another magician, or that came direct from a being, may also be engraved on the talisman. The magician, however, may also make use of relating signs which he has had approved by the relevant being.
  Pentacles, lamens, seals or talismans to be used for ritual purposes may be made of suitable metals analogous to the beings' sphere, to the elements, planets or signs of the zodiac and the seals or signs engraved on them, or they may be engraved on small wax-plates which the magician has made by himself from pure bee's-wax and afterwards charged. Pentacles, seals and talismans may also be made of parchment and the symbols then painted or drawn on them with the corresponding colours in drawing ink.

1.14 - BOOK THE FOURTEENTH, #Metamorphoses, #Ovid, #Poetry
  If numbers can avail, exert their pow'r;
  Or energy of plants, if plants have more.

1.14 - Descendants of Prithu, #Vishnu Purana, #Vyasa, #Hinduism
  [3]: The text is, ###. Kuśa or varhis is properly 'sacrificial grass' (Poa); and Prācināgra, literally, 'having its tips towards the east;' the direction in which it should be placed upon the ground, as a seat for the gods on occasion of offerings made to them. The name therefore intimates, either that the practice originated with him, or, as the commentator explains it, that he was exceedingly devout, offering sacrifices or invoking p. 107 the gods every where. The Hari Vaṃśa adds a verse to that of our text, reading, ###, which Mons. Langlois has rendered, 'Quand il marchoit sur la terre les pointes de cousa etoient courbées vers l'Orient;' which he supposes to mean, 'Que ce prince avait tourné ses pensées et porté sa domination vers l'Orient:' a supposition that might have been obviated by a little further consideration of the verse of Manu to which he refers. "If he have sitten on culms of grass with their points towards the east," &c. The commentary explains the passage as above, referring ### to ### not to ### as, ###. 'He was called Prācin avarhis, because his sacred grass, pointing east, was going upon the very earth, or was spread over the whole earth.' The text of the Bhāg avata also explains clearly what is meant: 'By whose sacred grass, pointing to the east, as he performed sacrifice after sacrifice, the whole earth, his sacrificial ground, was overspread.'

1.14 - INSTRUCTION TO VAISHNAVS AND BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "It is narrated in the Bhag avata that the avadhuta had twenty-four gurus, one of whom was a kite. In a certain place the fishermen were catching fish. A kite swooped down and snatched a fish. At the sight of the fish, about a thousand crows chased the kite and made a great noise with their cawing. Whichever way the kite flew with the fish, the crows followed it. The kite flew to the south and the crows followed it there. The kite flew to the north and still the crows followed after it. The kite went east and west, but with the same result. As the kite began to fly about in confusion, lo, the fish dropped from its mouth. The crows at once let the kite alone and flew after the fish. Thus relieved of its worries, the kite sat on the branch of a tree and thought: 'That wretched fish was at the root of all my troubles. I have now got rid of it and therefore I am at peace.'
  "The avadhuta learnt this lesson from the kite, that as long as a man has the fish, that is, worldly desires, he must perform actions and consequently suffer from worry, anxiety, and restlessness. No sooner does he renounce these desires than his activities fall away and he enjoys peace of soul.
  "But work without any selfish motive is good. It does not create any worry. But it is very difficult to be totally unselfish. We may think that our work is selfless, but selfishness comes, unknown to us, from no one knows where. But if a man has already undergone great spiritual discipline, then as a result of it he may be able to do work without any selfish motive. After the vision of God a man can easily do unselfish work.
  --
  "The avadhuta accepted a bee as another teacher. Bees accumulate their honey by days of hard labour. But they cannot enjoy their honey, for a man soon breaks the comb and takes it away. The avadhuta learnt this lesson from the bees, that one should not lay things up. Sdhus should depend one hundred per cent on God. They must not gather for the morrow. But this does not apply to the householder. He must bring up his family; therefore it is necessary for him to provide. Birds and monks do not hoard. Yet birds also hoard after their chicks are hatched: they collect food in their beaks for their young ones.
  "Let me tell you one thing, Vijay. Don't trust a sdhu if he keeps bag, and baggage with him and a bundle of clothes with many knots. I have seen such sdhus under the banyan tree in the Panch avati. Two or three of them were seated there. One was picking over lentils, some were sewing their clothes, and all were gossiping about a feast they had enjoyed in a rich man's house. They said among themselves, 'That rich man spent a hundred thousand rupees on the feast and fed the sdhus sumptuously with cake, sweets, and many such delicious things.' " (All laugh) VIJAY: "It is true, sir. "I have seen such sdhus at Gaya. They are called the lotawalla sdhus of Gaya."

1.14 - The Principle of Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Purushottama which as yet is not developed, - we find it set forth clearly only much later in the eighteen chapters, - and therefore we have had to anticipate, at whatever cost of infidelity to the progressive method of the Gita's exposition, that central teaching. At present the Teacher simply gives a hint, merely adumbrates this supreme presence of the Purushottama and his relation to the immobile Self in whom it is our first business, our pressing spiritual need to find our poise of perfect peace and equality by attainment to the Brahmic condition. He speaks as yet not at all in set terms of the Purushottama, but of himself, - "I", Krishna, Narayana, the avatar, the God in man who is also the Lord in the universe incarnated in the figure of the divine charioteer of Kurukshetra. "In the Self, then in
  Me," is the formula he gives, implying that the transcendence of the individual personality by seeing it as a "becoming" in the impersonal self-existent Being is simply a means of arriving at that great secret impersonal Personality, which is thus silent, calm and uplifted above Nature in the impersonal Being, but also present and active in Nature in all these million becomings.
  --
  Teacher, the avatar gives his own example, his own standard to
  Arjuna. "I abide in the path of action," he seems to say, "the path that all men follow; thou too must abide in action. In the way I act, in that way thou too must act. I am above the necessity of works, for I have nothing to gain by them; I am the Divine who possess all things and all beings in the world and I am myself
  --
  Divine, am the rule and the standard; it is I who make the path in which men tread; I am the way and the goal. But I do all this largely, universally, visibly in part, but far more invisibly; and men do not really know the way of my workings. Thou, when thou knowest and seest, when thou hast become the divinised man, must be the individual power of God, the human yet divine example, even as I am in my avatars. Most men dwell in the ignorance, the God-seer dwells in the knowledge; but let him not confuse the minds of men by a dangerous example, rejecting in his superiority the works of the world; let him not cut short the thread of action before it is spun out, let him not perplex and falsify the stages and gradations of the ways I have hewn. The whole range of human action has been decreed by me with a view to the progress of man from the lower to the higher nature, from the apparent undivine to the conscious Divine. The whole range of human works must be that in which the God-knower shall move. All individual, all social action, all the works of the intellect, the heart and the body are still his, not any longer for his own separate sake, but for the sake of God in the world, of
  God in all beings and that all those beings may move forward, as he has moved, by the path of works towards the discovery of the Divine in themselves. Outwardly his actions may not seem to differ essentially from theirs; battle and rule as well as teaching and thought, all the various commerce of man with man may fall in his range; but the spirit in which he does them must be very different, and it is that spirit which by its influence shall be the great attraction drawing men upwards to his own level, the great lever lifting the mass of men higher in their ascent."

1.15 - On incorruptible purity and chastity to which the corruptible attain by toil and sweat., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  On love of money or avarice.
  1. Many learned teachers treat next, after the tyrant just described, the thousand-headed demon of avarice. We, unlearned as we are, did not wish to change the order of the learned, and we have therefore followed the same convention and rule. So let us first say a little about the disease, and then speak briefly about the remedy.
  2. avarice, or love of money, is the worship of idols,2 a daughter of unbelief, an excuse for infirmities, a foreboder of old age, a harbinger of drought, a herald of hunger.
  3. The lover of money sneers at the Gospel and is a wilful transgressor. He who has attained to love scatters his money. But he who says that he lives for love and for money has deceived himself.

1.15 - THE DIRECTIONS AND CONDITIONS OF THE FUTURE, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  it is made available to the human social organism, can only be
  usefully and effectively employed in one way: it must be trans-

1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  object:1.15 - The Possibility and Purpose of avatarhood
  author class:Sri Aurobindo
  --
  The Possibility and Purpose of avatarhood
  N SPEAKING of this Yoga in which action and knowledge become one, the Yoga of the sacrifice of works with knowledge, in which works are fulfilled in knowledge, knowledge supports, changes and enlightens works, and both are offered to the Purushottama, the supreme Divinity who becomes manifest within us as Narayana, Lord of all our being and action seated secret in our hearts for ever, who becomes manifest even in the human form as the avatar, the divine birth taking possession of our humanity, Krishna has declared in passing that this was the ancient and original Yoga which he gave to Vivasvan, the
  Sun-God, Vivasvan gave it to Manu, the father of men, Manu gave it to Ikshvaku, head of the Solar line, and so it came down from royal sage to royal sage till it was lost in the great lapse of Time and is now renewed for Arjuna, because he is the lover and devotee, friend and comrade of the avatar. For this, he says, is the highest secret, - thus claiming for it a superiority to all other forms of Yoga, because those others lead to the impersonal Brahman or to a personal Deity, to a liberation in actionless knowledge or a liberation in absorbed beatitude, but this gives the highest secret and the whole secret; it brings us to divine peace and divine works, to divine knowledge, action and ecstasy unified in a perfect freedom; it unites into itself all the Yogic paths as the highest being of the Divine reconciles and makes one in itself all the different and even contrary powers and principles of its manifested being. Therefore this Yoga of the Gita is not, as some contend, only the Karmayoga, one and the lowest, according to them, of the three paths, but a highest
  Yoga synthetic and integral directing Godward all the powers of our being.
  --
  Godhead, the avatar.
  We have had occasion already, when speaking of the divine
  Teacher, to state briefly the doctrine of avatarhood as it appears to us in the light of Vedanta, the light in which the Gita presents it to us. We must now look a little more closely at this avatarhood and at the significance of the divine Birth of which it is the outward expression; for that is a link of considerable importance in the integral teaching of the Gita. And we may first translate the words of the Teacher himself in which the nature and purpose of
   avatarhood are given summarily and remind ourselves also of other passages or references which bear upon it. "Many are my lives that are past, and thine also, O Arjuna; all of them I know, but thou knowest not, O scourge of the foe. Though I am the unborn, though I am imperishable in my self-existence, though
  --
  The Possibility and Purpose of avatarhood
  147
  --
  The second portion of these passages which has here been given in substance, explains the nature of divine works, divyam karma, with the principle of which we have had to deal in the last essay; the first, which has been fully translated, explains the way of the divine birth, divyam janma, the avatarhood. But we have to remark carefully that the upholding of Dharma in
  148
  --
   the world is not the only object of the descent of the avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a
  Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbh avam agatah.; it is the being born anew in a second birth of the soul. It is that new birth which avatarhood and the upholding of the Dharma are intended to serve. This double aspect in the Gita's doctrine of avatarhood is apt to be missed by the cursory reader satisfied, as most are, with catching a superficial view of its profound teachings, and it is missed too by the formal commentator petrified in the rigidity of the schools. Yet it is necessary, surely, to the whole meaning of the doctrine. Otherwise the avatar idea would be only a dogma, a popular superstition, or an imaginative or mystic deification of historical or legendary supermen, not what the Gita makes all its teaching, a deep philosophical and religious truth and an essential part of or step to the supreme mystery of all, rahasyam uttamam.
  If there were not this rising of man into the Godhead to be helped by the descent of God into humanity, avatarhood for the sake of the Dharma would be an otiose phenomenon, since mere Right, mere justice or standards of virtue can always be upheld by the divine omnipotence through its ordinary means, by great men or great movements, by the life and work of sages and kings and religious teachers, without any actual incarnation.
  The avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood,
  Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that
  Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the avatar establishes
  The Possibility and Purpose of avatarhood
  149
  --
  That the Gita contains as its kernel this second and real object of the avatarhood, is evident even from this passage by itself rightly considered; but it becomes much clearer if we take it, not by itself, - always the wrong way to deal with the texts of the Gita, - but in its right close connection with other passages and with the whole teaching. We have to remember and take together its doctrine of the one Self in all, of the Godhead seated in the heart of every creature, its teaching about the relations between the Creator and his creation, its strongly emphasised idea of the vibhuti, - noting too the language in which the
  Teacher gives his own divine example of selfless works which applies equally to the human Krishna and the divine Lord of the worlds, and giving their due weight to such passages as that in the ninth chapter, "Deluded minds despise me lodged in the human body because they know not my supreme nature of being,
  --
  For to the modern mind avatarhood is one of the most difficult to accept or to understand of all the ideas that are streaming in from the East upon the rationalised human consciousness. It is apt to take it at the best for a mere figure for some high manifestation of human power, character, genius, great work done for the world or in the world, and at the worst to regard it as a superstition, - to the hea then a foolishness and to the Greeks a stumbling-block. The materialist, necessarily, cannot even look at it, since he does not believe in God; to the rationalist or the
  Deist it is a folly and a thing of derision; to the thoroughgoing dualist who sees an unbridgeable gulf between the human and the divine nature, it sounds like a blasphemy. The rationalist objects that if God exists, he is extracosmic or supracosmic and does not intervene in the affairs of the world, but allows them to be governed by a fixed machinery of law, - he is, in fact, a sort of far-off constitutional monarch or spiritual King Log, at the best an indifferent inactive Spirit behind the activity of
  --
  The Possibility and Purpose of avatarhood
  151
  --
  The idea of the avatar is not indeed indispensable to its scheme, but it comes in naturally into it as a perfectly rational and logical conception. For all here is God, is the Spirit or Self-existence, is Brahman, ekamevadvityam, - there is nothing else, nothing other and different from it and there can be nothing else, can be nothing other and different from it; Nature is and can be nothing else than a power of the divine consciousness; all beings are and can be nothing else than inner and outer, subjective and objective soul-forms and bodily forms of the divine being which exist in or result from the power of its consciousness. Far from the Infinite being unable to take on finiteness, the whole universe is nothing else but that; we can see, look as we may, nothing else at all in the whole wide world we inhabit. Far from the Spirit being incapable of form or disdaining to connect itself with form of matter or mind and to assume a limited nature or a body, all here is nothing but that, the world exists only by that connection, that assumption. Far from the world being a mechanism of law with no soul or spirit intervening in the movement of its forces or the action of its minds and bodies, - only some original indifferent Spirit passively existing somewhere outside or above it, - the whole world and every particle of it is on the contrary nothing but the divine force in action and that divine force determines and governs its every movement, inhabits its every form, possesses here every soul and mind; all is in God and in him moves and has its being, in all he is, acts and displays his being; every creature is the disguised Narayana.
  Far from the unborn being unable to assume birth, all beings
  --
  The Possibility and Purpose of avatarhood
  153
  --
  The Possibility and Purpose of avatarhood
  155
  --
  Now it is notable that with a slight but important variation of language the Gita describes in the same way both the action of the Divine in bringing about the ordinary birth of creatures and his action in his birth as the avatar. "Leaning upon my own
  Nature, prakr.tim svam avas.t.abhya," it will say later, "I loose forth variously, visr.jami, this multitude of creatures helplessly subject owing to the control of Prakriti, avasam prakr.ter vasat."
  "Standing upon my own Nature," it says here, "I am born by my self-Maya, prakr.tim svam adhis.t.haya . . . atmamayaya, I loose forth myself, atmanam sr.jami." The action implied in the word avas.t.abhya is a forceful downward pressure by which the object controlled is overcome, oppressed, blocked or limited in its movement or working and becomes helplessly subject to the controlling power, avasam vasat; Nature in this action becomes mechanical and its multitude of creatures are held helpless in the mechanism, not lords of their own action. On the contrary the action implied in the word adhis.t.haya is a dwelling in, but also a standing upon and over the Nature, a conscious control and government by the indwelling Godhead, adhis.t.hatr devata, in which the Purusha is not helplessly driven by the Prakriti through ignorance, but rather the Prakriti is full of the light and the will of the Purusha. Therefore in the normal birth that which is loosed forth, - created, as we say, - is the multitude of creatures or becomings, bhutagramam; in the divine birth that which is loosed forth, self-created, is the self-conscious self-existent being, atmanam; for the Vedantic distinction between atma and bhutani is that which is made in European philosophy between the Being and its becomings. In both cases Maya is the means of the creation or manifestation, but in the divine birth it is by self-Maya, atmamayaya, not the involution in the lower Maya
  156
  --
  Ishwara while the outward consciousness in front of the veil is rather possessed than in possession because there it is a partially conscious being, the Jiva lost to self-knowledge and bound in its works through a phenomenal subjection to Nature. The avatar2 therefore is a direct manifestation in humanity by Krishna the divine Soul of that divine condition of being to which Arjuna, the human soul, the type of a highest human being, a Vibhuti, is called upon by the Teacher to arise, and to which he can
  The word avatara means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.
  The Possibility and Purpose of avatarhood
  157

1.15 - The Violent against Nature. Brunetto Latini., #The Divine Comedy, #Dante Alighieri, #Christianity
    A people avaricious, envious, proud;
    Take heed that of their customs thou do cleanse thee.

WORDNET












--- Grep of noun ava
arava
avadavat
avahi
avahi laniger
avail
availability
availableness
avalanche
avalanche lily
avalokiteshvara
avalokitesvara
avant-garde
avaram
avarice
avariciousness
avaritia
avatar
bahia piassava
bairava
baklava
balaclava
bitter cassava
bratislava
brazilian guava
casava
cassava
cattley guava
clusia flava
dhava
guava
hemerocallis flava
inferior vena cava
java
kava
kavakava
lava
lavalava
lonicera flava
ostrava
pillow lava
pineapple guava
pityrogramma calomelanos aureoflava
postcava
precava
psidium guajava
purple strawberry guava
sarracenia flava
strawberry guava
superior vena cava
sweet cassava
true guava
vaishnava
vena cava
yellow cattley guava



IN WEBGEN [10000/26582]

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Alexei Navalny ::: Born: June 4, 1976; Occupation: Lawyer;
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C. Northcote Parkinson ::: Born: July 30, 1909; Died: March 9, 1993; Occupation: Naval historian;
Luciano Pavarotti ::: Born: October 12, 1935; Died: September 6, 2007; Occupation: Performer;
Dan Savage ::: Born: October 7, 1964; Occupation: Author;
Marilyn vos Savant ::: Born: August 11, 1946; Occupation: Columnist;
Jean Anthelme Brillat-Savarin ::: Born: April 1, 1755; Died: February 2, 1826; Occupation: Writer;
Alan Shepard ::: Born: November 18, 1923; Died: July 21, 1998; Occupation: United States Naval Aviator;
H. P. Blavatsky ::: Born: August 12, 1831; Died: May 8, 1891; Occupation: Author;
   They should tell you when you’re born: have a suitcase heart, be ready to travel. -- --> 9 Copy quote -- Gabrielle Zevin ::: Born: October 24, 1977; Occupation: Author;
--> 81 Copy quote -- --> 81 Copy quote -- --> 47 Copy quote -- --> 42 Copy quote -- --> 53 Copy quote -- --> 35 Copy quote -- --> 29 Copy quote -- --> 28 Copy quote -- --> 29 Copy quote -- --> 20 Copy quote -- --> 13 Copy quote -- --> 28 Copy quote -- --> The deeper we penetrate, the...@@" data-id="712132" data-place="13"> 16 Copy quote -- --> 20 Copy quote -- --> 17 Copy quote -- --> 20 Copy quote -- --> 3 Copy quote -- --> 16 Copy quote -- --> 23 Copy quote -- --> 5 Copy quote -- --> 17 Copy quote -- --> 12 Copy quote -- --> 14 Copy quote -- --> 11 Copy quote -- --> 15 Copy quote -- Max Born ::: Born: December 11, 1882; Died: January 5, 1970; Occupation: Physicist;
Eavan Boland ::: Born: September 24, 1944; Occupation: Poet;
Andrew Klavan ::: Born: July 13, 1954; Occupation: Writer;
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C.P. Cavafy ::: Born: April 29, 1863; Died: April 29, 1933; Occupation: Poet;
Richard E. Byrd ::: Born: October 25, 1888; Died: March 11, 1957; Occupation: Naval Officer;
--> 84 Copy quote -- --> 15 Copy quote -- --> 9 Copy quote -- --> 8 Copy quote -- --> 7 Copy quote -- --> 6 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 5 Copy quote -- --> 3 Copy quote -- --> 5 Copy quote -- --> 6 Copy quote -- --> 25 Copy quote -- --> 19 Copy quote -- --> 6 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 15 Copy quote -- --> 3 Copy quote -- --> 7 Copy quote -- --> 5 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- David Sanborn ::: Born: July 30, 1945; Occupation: Musician;
Nirmala Srivastava ::: Born: March 21, 1923; Died: February 23, 2011;
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Pandurang Shastri Athavale ::: Born: October 19, 1920; Died: October 25, 2003; Occupation: Philosopher;
Kalki Bhagavan ::: Born: March 7, 1949;
Abhinavagupta ::: Born: 950; Died: 1020; Occupation: Philosopher;
Robbie Savage ::: Born: October 18, 1974; Occupation: Pundit;
Kristin Cavallari ::: Born: January 5, 1987; Occupation: Television Personality;
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Savannah Guthrie ::: Born: December 27, 1971; Occupation: Journalist;
Michael Savage ::: Born: March 31, 1942; Occupation: Radio host;
Ava DuVernay ::: Born: August 24, 1972; Occupation: Filmmaker;
Fred Savage ::: Born: July 9, 1976; Occupation: Actor;
Javad Nurbakhsh ::: Born: December 10, 1926; Died: October 10, 2008; Occupation: Writer;
Sammy Gravano ::: Born: March 12, 1945;
Randy Savage ::: Born: November 15, 1952; Died: May 20, 2011; Occupation: Professional Wrestler;
Sunil Gavaskar ::: Born: July 10, 1949; Occupation: Cricketer;
--> 7 Copy quote -- --> 7 Copy quote -- --> 5 Copy quote -- Theo Colborn ::: Born: March 28, 1927; Died: December 14, 2014; Occupation: Professor;
--> 225 Copy quote -- --> 369 Copy quote -- --> 310 Copy quote -- --> 114 Copy quote -- --> 194 Copy quote -- --> 237 Copy quote -- --> 159 Copy quote -- --> 166 Copy quote -- --> 162 Copy quote -- --> 139 Copy quote -- --> 126 Copy quote -- --> 84 Copy quote -- T.L. Osborn ::: Born: December 23, 1923; Died: February 14, 2013; Occupation: Author;
Victor LaValle ::: Born: February 3, 1972; Occupation: Author;
   Yours is the light by which my spirit's born: - you are my sun, my moon, and all my stars. -- --> 132 Copy quote -- e. e. cummings ::: Born: October 14, 1894; Died: September 3, 1962; Occupation: Poet;
Ilan Stavans ::: Born: April 7, 1961; Occupation: Essayist;
Amitava Kumar ::: Born: March 17, 1963; Occupation: Writer;
Bobby Cannavale ::: Born: May 3, 1970; Occupation: Actor;
Telly Savalas ::: Born: January 21, 1922; Died: January 22, 1994; Occupation: Film actor;
Santiago Calatrava ::: Born: July 28, 1951; Occupation: Architect;
   Christ is born: glorify Him. Christ comes from heaven: go out to meet Him. Christ descends to earth: let us be raised on high. -- --> 13 Copy quote -- Gregory of Nazianzus ::: Born: 330; Died: January 25, 390; Occupation: Saint;
Colin Beavan ::: Born: 1963; Occupation: Fiction writer;
Joe Navarro ::: Born: 1953; Occupation: Author;
Binyavanga Wainaina ::: Born: January 18, 1971; Occupation: Author;
Patrick Kavanagh ::: Born: October 21, 1904; Died: November 30, 1967; Occupation: Poet;
Mohammad Javad Zarif ::: Born: January 7, 1960; Occupation: Diplomat;
Frankie Avalon ::: Born: September 18, 1940; Occupation: Actor;
Swami Prabhavananda ::: Born: December 26, 1893; Died: July 4, 1976;
Dava Sobel ::: Born: June 15, 1947; Occupation: Science writer;
Sue Savage-Rumbaugh ::: Born: 1946; Occupation: Researcher;
Arthur Cravan ::: Born: May 22, 1887; Died: 1918; Occupation: Poet;
Bulat Okudzhava ::: Born: May 9, 1924; Died: June 12, 1997; Occupation: Poet;
Mahavatar Babaji ::: Born: November 30, 203;
LaVar Arrington ::: Born: June 20, 1978; Occupation: American football player;
Ugo Cavallero ::: Born: September 20, 1880; Died: September 13, 1943;
Pierre Laval ::: Born: June 28, 1883; Died: October 15, 1945; Occupation: French Politician;
Ava Gardner ::: Born: December 24, 1922; Died: January 25, 1990; Occupation: Actress;
Vinayak Damodar Savarkar ::: Born: May 28, 1883; Died: February 26, 1966; Occupation: Indian Politician;
Anne of Austria ::: Born: September 22, 1601; Died: January 20, 1666; Occupation: Queen of Navarre;
--> 20 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- Carol Orsborn ::: Born: February 2, 1948; Occupation: Author;
Anibal Cavaco Silva ::: Born: July 15, 1939; Occupation: President of Portugal;
--> 89 Copy quote -- --> 6 Copy quote -- --> 87 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- Jim Sanborn ::: Born: 1945; Occupation: Sculptor;
Javad Alizadeh ::: Born: January 9, 1953; Occupation: Professional cartoonist;
Avan Jogia ::: Born: February 9, 1992; Occupation: Actor;
Bob Avakian ::: Born: March 7, 1943; Occupation: Political figure;
--> 44 Copy quote -- --> 14 Copy quote -- --> 3 Copy quote -- --> 39 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 6 Copy quote -- --> for why we went...@@" data-id="623828" data-place="8"> 3 Copy quote -- --> 3 Copy quote -- --> 6 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 5 Copy quote -- --> 3 Copy quote -- --> 7 Copy quote -- --> 6 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 5 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 4 Copy quote -- Craig Kilborn ::: Born: August 24, 1962; Occupation: Actor;
Janina Gavankar ::: Born: November 29, 1980; Occupation: Actress;
Roger Avary ::: Born: August 23, 1965; Occupation: Film producer;
Lianne La Havas ::: Born: August 23, 1989; Occupation: Singer-songwriter;
Walter Savage Landor ::: Born: January 30, 1775; Died: September 17, 1864; Occupation: Writer;
John Avanzini ::: Born: 1936; Occupation: Televangelist;
Johann Kaspar Lavater ::: Born: November 15, 1741; Died: January 2, 1801; Occupation: Poet;

--> 5 Copy quote -- --> 5 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- --> 3 Copy quote -- Christoph Schonborn ::: Born: January 22, 1945; Occupation: Chaplain;
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https://religion.wikia.org/wiki/Kava#Toxicology_of_pill_from_kava_extracts_with_stems_and_leaves
https://religion.wikia.org/wiki/Kava#Traditional_preparation
https://religion.wikia.org/wiki/KURMA_AVATAR-_Importance_of_the_Kurma_Avatar_Story
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https://religion.wikia.org/wiki/Lankavatara_Sutra
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https://religion.wikia.org/wiki/Mahavamsa
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https://religion.wikia.org/wiki/Mandaeism#Books_about_Mandaeism_available_online
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https://religion.wikia.org/wiki/Padmasambhava
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https://religion.wikia.org/wiki/Reality_in_Buddhism#ref_Sarvabuddhavishayavatarajnanalokalamkarasutra
https://religion.wikia.org/wiki/Samavati
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https://religion.wikia.org/wiki/Sava_II_of_Pec
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http://transformers.wikia.com/wiki/Ravage_(G1)
http://malankazlev.com/kheper/gaia/theosphere/avatars/index.html -- 0
http://malankazlev.com/kheper/integral/avatars.html -- 0
Kheper - Sri_Aurobindo_and_Avatarhood -- 45
Kheper - Theravada -- 20
Kheper - Vijnanavada -- 47
Kheper - avatar -- 64
Kheper - anekantavada -- 29
Kheper - Gandhi_and_anekantavada -- 33
Kheper - kavanot_and_yichudim -- 30
Kheper - avatara -- 61
http://malankazlev.com/kheper/topics/Theoophy/Blavatsky.htm -- 0
Kheper - Blavatsky -- 99
http://malankazlev.com/kheper/topics/theosophy/Blavatsky.htm -- 0
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https://tvtropes.org/pmwiki/pmwiki.php/Webcomic/SavageChickens
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https://tvtropes.org/pmwiki/pmwiki.php/WMG/AvatarTheLastAirbender
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https://tvtropes.org/pmwiki/pmwiki.php/YMMV/AvatarTheLastAirbender
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Avant
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/AvarielArcher
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Avaryc
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/AvatarKingdom
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/AvatarofRage
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/AvatarSango
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/AvatarZero
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/BentusiAvatar
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Caravaggio
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Cygnavamp
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/DRiavatus
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/JavaLava21
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Kanavazk
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Lavalyte
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/LavanyaSix
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/LordSiravant
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Mavantagonist
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/NoxSavage
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/RedSavant
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/RheaVaruna
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/RotavatoR
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Savage
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/SavageOnion
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Savaget1337
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Savato
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Shriketheavatar
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/VanillaVanish
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Zarakava
https://en.wikiquote.org/wiki/Abdollah_Javadi-Amoli
https://en.wikiquote.org/wiki/Alexei_Navalny
https://en.wikiquote.org/wiki/Alexey_Navalny
https://en.wikiquote.org/wiki/Alex_Holeh_Ahavah
https://en.wikiquote.org/wiki/Amir-Abbas_Fakhravar
https://en.wikiquote.org/wiki/Arikesari_Maravarman
https://en.wikiquote.org/wiki/Augusta_Savage
https://en.wikiquote.org/wiki/Ava_Gardner
https://en.wikiquote.org/wiki/Avarice
https://en.wikiquote.org/wiki/Avaricious
https://en.wikiquote.org/wiki/Avatar
https://en.wikiquote.org/wiki/Avatar_(2009_film)
https://en.wikiquote.org/wiki/Avatars
https://en.wikiquote.org/wiki/Avatar:_The_Last_Airbender
https://en.wikiquote.org/wiki/Basava
https://en.wikiquote.org/wiki/Bavarian_proverbs
https://en.wikiquote.org/wiki/Bem_Cavalgar
https://en.wikiquote.org/wiki/Bhagavad_Gita
https://en.wikiquote.org/wiki/Brett_Kavanaugh
https://en.wikiquote.org/wiki/Category:Mikheil_Javakhishvili
https://en.wikiquote.org/wiki/Category:People_from_Havana
https://en.wikiquote.org/wiki/Category:Theravada_Buddhist_monks
https://en.wikiquote.org/wiki/Cedric_Bixler-Zavala
https://en.wikiquote.org/wiki/Central_American_migrant_caravans
https://en.wikiquote.org/wiki/Christian_Laval
https://en.wikiquote.org/wiki/COBRA_(avant-garde_movement)
https://en.wikiquote.org/wiki/Constantine_P._Cavafy
https://en.wikiquote.org/wiki/Dan_Savage
https://en.wikiquote.org/wiki/Domingo_Cavallo
https://en.wikiquote.org/wiki/es:Caravaggio
https://en.wikiquote.org/wiki/Extravagance
https://en.wikiquote.org/wiki/Fabio_Cannavaro
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https://en.wikiquote.org/wiki/File:August_Hermann_Knoop_Rokoko-Kavaliere.jpg
https://en.wikiquote.org/wiki/File:Avarice_-_Jacob_Matham.jpg
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https://en.wikiquote.org/wiki/File:Capitolio_havana.jpg
https://en.wikiquote.org/wiki/File:Caravaggio_001.jpg
https://en.wikiquote.org/wiki/File:Caravaggio_-_Cupid_as_Victor_-_Google_Art_Project.jpg
https://en.wikiquote.org/wiki/File:Caravaggio_(Michelangelo_Merisi)_-_Ecce_Homo_-_Google_Art_Project.jpg
https://en.wikiquote.org/wiki/File:Caravaggio_-_The_Incredulity_of_Saint_Thomas.jpg
https://en.wikiquote.org/wiki/File:Castagno_dei_Cento_Cavalli_Jean_Houel.jpg
https://en.wikiquote.org/wiki/File:Dan_Savage_Provided.jpg
https://en.wikiquote.org/wiki/File:Helena_Petrovna_Blavatsky.jpg
https://en.wikiquote.org/wiki/File:Irish_Naval_Service_Colour.svg
https://en.wikiquote.org/wiki/File:Javad_alizadeh_joking-on--amazing-formula.jpg
https://en.wikiquote.org/wiki/File:Liao_Dynasty_Avalokitesvara_Statue_Clear.jpeg
https://en.wikiquote.org/wiki/File:Mani_Madhava_Chakyar_as_Ravana.jpg
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https://en.wikiquote.org/wiki/File:October_23,_1962-_President_Kennedy_signs_Proclamation_3504,_authorizing_the_naval_quarantine_of_Cuba.jpg
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https://en.wikiquote.org/wiki/File:VarsaviaMonumentoRivoltaVarsavia2.jpg
https://en.wikiquote.org/wiki/Force_10_from_Navarone_(film)
https://en.wikiquote.org/wiki/Gianfranco_Ravasi
https://en.wikiquote.org/wiki/G._Madhavan_Nair
https://en.wikiquote.org/wiki/Govinda_Bhagavatpada
https://en.wikiquote.org/wiki/Helena_Blavatsky
https://en.wikiquote.org/wiki/Helena_Petrovna_Blavatsky
https://en.wikiquote.org/wiki/H._P._Blavatsky
https://en.wikiquote.org/wiki/H.P._Blavatsky
https://en.wikiquote.org/wiki/Ilia_Chavchavadze
https://en.wikiquote.org/wiki/Javad_Alizadeh
https://en.wikiquote.org/wiki/Jean_Anthelme_Brillat-Savarin
https://en.wikiquote.org/wiki/Johann_Kaspar_Lavater
https://en.wikiquote.org/wiki/John_Avanzini
https://en.wikiquote.org/wiki/Luciano_Pavarotti
https://en.wikiquote.org/wiki/Maciu_Navakasuasua
https://en.wikiquote.org/wiki/Mahavatar_Babaji
https://en.wikiquote.org/wiki/Mani_Madhava_Chakyar
https://en.wikiquote.org/wiki/Margaret_Sullavan
https://en.wikiquote.org/wiki/Marguerite_de_Navarre
https://en.wikiquote.org/wiki/Marilyn_vos_Savant
https://en.wikiquote.org/wiki/Mark_Miravalle
https://en.wikiquote.org/wiki/Mehdi_Akhavan-Sales
https://en.wikiquote.org/wiki/Michael_Nava
https://en.wikiquote.org/wiki/Michael_Savage
https://en.wikiquote.org/wiki/Mohammad-Javad_Larijani
https://en.wikiquote.org/wiki/Mohammad_Javad_Zarif
https://en.wikiquote.org/wiki/Nanavati-Mehta_Commission
https://en.wikiquote.org/wiki/Old_Bavarian_proverbs
https://en.wikiquote.org/wiki/Omraam_Mikhal_Avanhov
https://en.wikiquote.org/wiki/Padmaavat
https://en.wikiquote.org/wiki/Padmasambhava
https://en.wikiquote.org/wiki/Pandurang_Shastri_Athavale
https://en.wikiquote.org/wiki/Patrick_Kavanagh
https://en.wikiquote.org/wiki/Peter_Canavan
https://en.wikiquote.org/wiki/Phantasm:_Ravager
https://en.wikiquote.org/wiki/Prakash_Javadekar
https://en.wikiquote.org/wiki/Rama_Navami
https://en.wikiquote.org/wiki/Ravachol
https://en.wikiquote.org/wiki/Richard_Savage
https://en.wikiquote.org/wiki/R._Madhavan
https://en.wikiquote.org/wiki/Savage_Garden
https://en.wikiquote.org/wiki/Serge_Savard
https://en.wikiquote.org/wiki/Special:GlobalUsage/Antoine-Franois_Callet_-_Louis_XVI,_roi_de_France_et_de_Navarre_(1754-1793),_revtu_du_grand_costume_royal_en_1779_-_Google_Art_Project.jpg
https://en.wikiquote.org/wiki/Special:GlobalUsage/Caravaggio_-_The_Incredulity_of_Saint_Thomas.jpg
https://en.wikiquote.org/wiki/Taraneh_Javanbakht
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https://en.wikiquote.org/wiki/Timoci_Bavadra
https://en.wikiquote.org/wiki/Ugo_Cavallero
https://en.wikiquote.org/wiki/User:Cimon_Avaro
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https://en.wikiquote.org/wiki/V._D._Savarkar
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https://en.wikiquote.org/wiki/Walter_Savage_Landor
https://en.wikiquote.org/wiki/Yajnavalkya
https://allpoetry.com/Alexander-Chavchavadze
https://allpoetry.com/Constantine-P-Cavafy
https://allpoetry.com/Guido-Cavalcanti
https://allpoetry.com/Ilia-Grigoryvich-Chavchavadze
https://allpoetry.com/Judah-Abravanel
https://allpoetry.com/Juozas-Tysliava
https://allpoetry.com/Louis-Lavater
https://allpoetry.com/Mary-Savage
https://allpoetry.com/Michael-Cavanagh
https://allpoetry.com/Navarre-Scott-Momaday
https://allpoetry.com/Patrick-Kavanagh
https://allpoetry.com/Philip-Henry-Savage
https://allpoetry.com/Richard-Savage
https://allpoetry.com/Salavat-Yulayev
https://allpoetry.com/Sir-Charles-Gavan-Duffy
https://allpoetry.com/Walter-Savage-Landor
https://www.poetry-chaikhana.com/Poets/A/Avaiyar/index.html
https://www.poetry-chaikhana.com/Poets/B/Basava/index.html
https://www.poetry-chaikhana.com/Poets/C/CavafyConsta/index.html
https://www.poetry-chaikhana.com/Poets/M/Manikkavacak/index.html
https://www.poetry-chaikhana.com/Poets/N/NavajoAnonym/index.html
https://www.poetry-chaikhana.com/Poets/S/Sivavakkiyar/index.html
https://www.poetry-chaikhana.com/Poets/T/Thayumanavar/index.html
Spartakus and the Sun Beneath the Sea (1985 - 1987) - Spartakus and the Sun Beneath the Sea revolved around two children, Matt and Rebecca, as they tried to save an underground race of humans known as Arkadians from certain doom, as their artificial sun was beginning to fail. With the help of Tehrig (a fully sentient flying robot vehicle), Arkana ( Ava...
Bill Cosby's PicturePages (1984 - 1984) - Bill Cosby hosts educational vigniettes for kids. Kids were asked to match some things with others, or put the steps to a certain task in the correct order. Despite only lasting one season, books of PicturePages were made available and viewers could follow along at home. Syndicated until the early...
Princess Gwenevere/Starla and the Jewel Riders (1994 - 1996) - Princess Gwenevere and her friends Fallon and Tamara search Avalon for magic jewels containing Wyld magic before Gwen's evil aunt Kale and her dweezils find them and use them for evil.
Twisted Tales of Felix The Cat (1995 - 1997) - In 1995, Felix the Cat returned to the small screen with brand new adventures in his all new cartoon series. Beautifully animated and bordered the realm of avant-garde.
Thundarr the Barbarian (1980 - 1982) - Forget the global chaos myth that was Y2K. In the world of Thundarr the Barbarian, the end of civilization occurred six years earlier, when, in 1994, a runaway planet hurtled between the earth and the mooon, unleashing cosmic destruction. Now, 2000 years later, Earth is a savage world occupied by...
Magnum, P.I. (1980 - 1988) - After leaving Naval Intelligence, the laid back Thomas Magnum III, struck a deal with the millionaire play boy author Robin Masters. Robin owned a rather large estate in Hawaii and Magnum moved into the guest house for free in exchange for running a series of security checks on the estate, property...
The Equalizer (1985 - 1989) - Robert McCall is "The Equalizer", a private detective with a lot of contacts who is available for hire if you have a problem that you don't know how to solve. His no-nonsense attitude, compassion, and experience with dealing with a wide variety of situations makes him a powerful and useful detective...
Cardcaptors (1998 - 2000) - CardCaptors is the American version of the Japanese anime Card Captor Sakura. The main characters are Sakura Avalon and Li Showron, who, assisted by Keroberos (Kero), and Sakura's best friend Madison, try to capture the escaped Clow cards, and return them to the mystical book that holds them, the Cl...
Saint Seiya And The Knights Of The Zodiac (1986 - Current) - Saint Seiya, better also known as Los Caballeros Del Zodiaco in Latin America, Les Chevaliers Du Zodiaque in France, I Cavalieri Dello Zodiaco in Italy, Os Cavaleiros Do Zodiaco in Brazil, and of course The Knights Of The Zodiac in the United States, is truly 1 of Toei's highly successful longest ru...
Power Stone (1999 - 1999) - A Power Stone television show based on the hit Capcom video game also aired in Japan, some of Europe, and Canada on YTV, and is available in the United States on DVD. In 2000 it was also aired by AXN in Asia.
G.I. Joe Extreme (1995 - 1997) - This show started as a pilot "sgt savage and his screaming eagles."
The Savage Dragon (1994 - 1995) - A cartoon based on the comic series created by Erik Larsen. A super-strong, green, fin-headed Freak with amnesia becomes a cop in the Chicago P.D. While trying to discover his reason for being, he thwarts other super-Freaks that the human police can't handle.
Lifestyles of the Rich and Famous (1984 - 1995) - "Lifestyles of the Rich and Famous was a television series that ran from 1984 to 1995. The show featured the usually extravagant lifestyles of wealthy entertainers, athletes, and business moguls. It was hosted by Robin Leach; Leach was joined by Shari Belafonte in 1994, and the show was renamed Life...
G Gundam (1994 - 1994) - that was radically different from the original concept of Gundam wars. Rather than an all out Earth vs. Space series of battles, the conflict in G Gundam is reduced to a tournament that takes place every four years. The arena is the ravaged Earth, populated by those left behind when the colonies w...
Happy Tree Friends (1999 - Current) - Happy Tree Friends is an American Flash cartoon created and developed by Aubrey Ankrum, Rhode Montijo, Kenn Navarro and Warren Graff for Mondo Media. The show is cited as an early example of a popular Internet phenomenon achieving a cult following.
Blazing Dragons (1992 - 1994) - This series followed the epic clash of humans and dragons during the Middle Ages--except in this case, the dragons were the noble heroes, and the humans were the evil savages!
Green Acres (1965 - 1971) - Green Acres was set in Hooterville. In Green Acres, Oliver Wendell Douglas was a lawyer, who decided to get close to nature and buy a 160-acre run down farm in the Hooterville Along with him, came his extravagant wife, Lisa, who wanted nothing to do with farm life, she preferred living in New York.
Princess Resurrection (2007 - 2011) - Kaibutsu jo, lit., Monster Princess)is a Japanese horror comedy manga by Yasunori Mitsunaga. The manga was serialized monthly in Monthly Shnen Sirius magazine and published by Kodansha.[1] A 26-episode anime series by Madhouse aired on TBS in 2007. Both the manga and anime are available in North A...
Disney's The 100 Lives of Black Jack Savage (1991 - 1992) - The 100 Lives of Black Jack Savage was a Disney-produced television series broadcast in the United States by NBC that followed the story of Black Jack Savage (played by Steven Williams), the ghost of a legendary 17th century Caribbean pirate who teams up with Barry Tarberry (played by Daniel Hugh-Ke...
Condo (1983 - 1983) - Short lived sitcom about two families,the Caucasian Kirkridges(Mclean Stevenson and Brooke Alderson) and the Latino Rodriguez'(Luis Avalos and Yvonne Wilder),living as neighbors in a condominium.
Avatar: The Last Airbender (2005 - 2008) - In the world exist four nations, the nations of Water, Earth, Fire and Air, along with people who can use the element of their nation to their own benefit, known as "bending", a type of martial art. The only person in the world capable of using all four elements at once is known as the Avatar, the s...
Savannah (1996 - 1997) -
The Cavanaughs (1986 - 1989) -
Girl Meets World (2014 - 2017) - The Disney Channel original comedy series is a sequel to the classic ABC 1990s comedy series "Boy Meets World." In New York City, where Cory Matthews (Ben Savage) and his wife, Topanga Matthews (Danielle Fishel) follow their daughter Riley (Rowan Blanchard) and her best friend Maya Hart (Sabrina Ca...
Armored Trooper Votoms (1983 - 1984) - The end of the 100 year war between the planets Bavalant and Melkia does not allow Melkian soldier Chirico Cuvie a moment of peace. His accidental involvement in a clandestine mission places him in danger, requiring him to escape and attempt to survive on what is left of his war-torn homeworld.
Mobile Suit Gundam 00 (2007 - 2009) - It is the year A.D. 2307. Fossil fuels on Earth have been depleted entirely, with mankind turning to the next available power source: solar energy. During this time, 3 orbital elevators with solar power generation systems are built, each under control by the Union of Solar Energy and Free Nations (f...
Red Data Girl (2013 - Current) - A 12-episode anime television series adaptation by P.A.Works aired between April and June 2013. The full anime series became available for streaming on Netflix (US) on August 1, 2015.The story revolves around Izumiko Suzuhara, a 15-year-old girl who was raised at Tamakura Shrine, which is a part of...
Barbie: Life in the Dreamhouse (2012 - 2015) - an online web series of computer-animated shorts produced by Arc Productions, Mattel and Resnick Interactive Group.[1] The series debuted in May 11, 2012 and is available on Barbie.com, Netflix and YouTube.[2] Two TV specials aired on Nickelodeon on September 1, 2013.[3] The series ended on November...
Amby & Dexter (1997 - Current) - a small series of animated interstitials on Nick Jr. in 1997, created by Paul Fierlinger and his wife Sandra Schuette,created by Paul Fierlinger and his wife Sandra Schuette, and composed by John Avarese. The title is a play on the word "ambidexterity", meaning "the ability to use both hands", as th...
JellyTelly (2008 - Current) - an online subscription-based streaming media provider created by Phil Vischer (the co-creator of VeggieTales). It specializes in Christian programming for children. Subscribers have access to 1,540 episodes from 111 shows. Video is made available through applications for smartphones, tablets, and po...
Les Guignols (french) (1988 - 2018) - (French pronunciation: [le il], The Puppets), formerly Les Guignols de l'info (French pronunciation: [le il d lfo], The News Puppets), was a satirical latex puppet show broadcast on Canal+, a French subscription-based television channel, the show being available without subscription. Host...
Earth Maiden Arjuna (2001 - Current) - a Japanese animated television series created by Shoji Kawamori. The series follows Juna Ariyoshi, a high school girl chosen to be the "Avatar of Time" and entrusted with saving the dying Earth.Arjuna" refers to the legendary archer Arjuna from the Hindu epic Mahbhrata, which explains why Juna's w...
Yakkity Yak (2002 - 2003) - Yakkity Yak is an AustralianCanadian animated television series created by Mark Gravas that ran on Teletoon in Canada and on Nickelodeon in Australia from November 9, 2002 to December 12, 2003.
NCIS (2003 - Current) - This American action police procedural television drama series, revolving around a fictional team of special agents from the Naval Criminal Investigative Service, which investigates crimes involving the U.S. Navy and the U.S. Marine Corps.
Candy Boy (2007 - 2009) - an eight-minute original net animation produced by Anime International Company, and directed by Takafumi Hoshikawa.[1] Since November 22, 2007, the ONA is available through streaming on the Cho! animelo audiovisual website and the Nico Nico Douga online video service.[1] This was followed by a seven...
MythBusters (2003 - 2016) - MythBusters is a science entertainment TV program created and produced by Australia's Beyond Television Productions for the Discovery Channel. The show's hosts, special effects experts Adam Savage and Jamie Hyneman, use elements of the scientific method to test the validity of rumors, myths, movie s...
Idiot Savants (1996 - 1997) - This was MTV's more intellectual game show. Hosted by Greg Fitzsimmons, this show had an interesting format in which the same 4 players played for 5 days straight. The person with the greatest number of points after five days won.
The 100 Lives of Black Jack Savage (1991 - 1991) - A Wall Street billionaire's lavish home on a remote island in the Caribbean is haunted by the ghost of a seventeenth-century pirate. The two team up to save 100 lives as compensation and penance for their wicked deeds.
2030 CE (2002 - 2003) - Welcome to the year 2030: Common Era (CE). Bright with possibility, it is a vibrant new world of employment, clean air and a revitalized emphasis on leisure and recreation. The 'good life' is available to all. What more could one want?
Bruno the Kid (1996 - 1997) - Bruno (voiced by Bruce Willis) an 11-year old boy becomes a spy for a secret organization named Globe who contact him by computer and a special watch and are unaware of his age (his avatar is of Bruce Willis). Jarlesburg and Harris (supplies gadgets like Q in James Bond) do not know that Globe are u...
Una vez ms (1988 - 1996) - Not available.
Martes 13 (1983 - 1995) - Not available.
Jackie Chan Adventures (2000 - 2005) - Based on fictionalized version of film-maker Jackie Chan. Jackie Chan is an amateur archaeologist living above his uncle's antique shop in San Francisco, California when he comes across a magical artifact in a hidden treasure room of a Bavarian castle. This brings him to the attention of Captain Au...
USA Swimming on NBC (2017 - Current) - NBC Sports coverage of events from USA Swimming aired since 2017. NBC began to air USA Swimming's swim meets as part of an agreement to get their swim meets available to view on as many screens as possible. The network's most watched event is the Olympic Qualifier.
CBSN (2020 - Current) - CBSN, a 24-hour streaming news service from CBS News was officially launched on November 6, 2014, and it is available on smartphones, tablets, mobile apps, digital media players, and other mobile devices.
The Legend of Korra (2012 - 2014) - A sequel to Konietzko and DiMartino's previous series Avatar: The Last Airbender, which aired from 2005 to 2008, the series is animated in a style strongly influenced by anime. The Legend of Korra ran for 52 episodes ("chapters"), separated into four seasons ("books"), from April 14, 2012 to Decembe...
Rugrats in Paris: The Movie(2000) - The Rugrats take their act to Europe in this sequel to the animated feature The Rugrats Movie. Chuckie Finster (voice of Christine Cavanaugh) has been fretting over his father Chas (voice of Michael Bell) and his status as a single father, as he wants to have a mommy like all of his friends. Chas an...
Little Monsters(1989) - Little Monsters is a 1989 American fantasy black comedy film starring Fred Savage as Brian Stevenson, a sixth-grader who has recently moved to a new town, and Howie Mandel as Maurice, the monster under th
Fear and Loathing in Las Vegas(1998) - Based off the book "Fear and Loathing in Las Vegas" by Dr. Hunter S. Thompson, fear and loathing is the Savage Journey to the heart of the American Dream, Reporter Raoul Duke (Johnny Depp) and his Lawyer, Dr. Gonzo (Benicio Del Toro) are called to Las Vegas to cover the mint 400. But is that really...
Ernest Goes To Jail(1990) - In Ernest Goes to Jail, Jim Varney returns as leering idiot savant Ernest P. Worrall, star of scores of TV commercials and feature films. Varney also takes on a second role in the film: an unrepentant, cold-blooded murderer named Felix Nash. When Ernest serves on the jury for Nash's murder trial, Na...
Avatar(2009) - In 2148, the depletion of Earth's natural resources has caused the human race to expand outwards to explore a far away moon called Pandora. Because of its poisonous atmosphere, the humans use avatars known as Na'vi who live in harmony with nature. A former marine and paraplegic replaces his deceased...
Rain Man(1988) - It Tells The Story Of An Abrasive And Selfish Yuppie Charlie Babbitt Who Discovers That His Estranged Father Has Died And Bequeathed All Of His Multimillion Dollar Estate To His Son Raymond An Autistic Savant Of Whose Existence Charlie Was Unaware Of Charlie Is Left Only His Father's Car And His Col...
The Beastmaster(1982) - "Dar, is the son of a king, who is hunted by a priest after his birth and grows up in another family. When he becomes a grown man his new father is murdered by savages and he discovers that he has the ability to communicate with the animals. After that, Dar begins his quest for revenge in this Conan...
Camp Cucamonga(1990) - A summer camp with different enthic backgrounds.Marvin Shector (John Ratzenberger) is in charge of the summer camp.A camp inspector is coming to check the camp requirements.Marvin is trying to keep things running. Counselor Roger Burke (Brian Robbins) is paying special attention to Ava (Jennifer Ani...
Savage Streets(1984) - Brenda (Blair) is a rough-hewn teenager from the mean streets of L.A. But beneath her cold exterior, she dotes on her deaf-mute kid sister Heather (Linnea Quigley). When a prank against a gang of drug-dealing punks goes sour, Heather and Brenda's best friend Francine pay the price. Out for revenge,...
Aladdin Return of Jafar(1994) - Walt Disney has now relesed Aladdin Return of Jafar on May 20, 1994. It is the secound movie. Jafar has return and now he seeks out to find Aladdin and have his revenge. It is now avalable on Video. Now it is on a Special Edition DVD.
Beauty and the Beast(1987) - Before the animated film, this live-action film was released as part of the "Cannon Movie Tales" series. Beauty (Rebecca De Mornay) is the backbone of her family. Without her nothing is ever done and no one is ever on time. But when her father angers a beast (John Savage) living in an enchanted cas...
Zardoz(1974) - Zed is a exterminator, a savage warrior living in a post-apocalyptic future world. Like all exterminators, Zed worships a stone head called Zardoz as a god. Zardoz promises all those who worship that when they die, they will go to the Vortex, a community inhabited by immortal men and women. Zed find...
Asterix indta'r Rom(2012) - Twelve Tasks of Asterix (Les Douze travaux d'Astrix) is an animated feature film based on the Asterix comic book series. The screenplay was written by Pierre Tchernia, a friend of Ren Goscinny and Albert Uderzo, and produced at the Idefix Studios. Unlike the other Asterix animated movies, it was...
Trinity Is STILL My Name!(1972) - Trinity is STILL My Name! (Italian title: Continuavano a chiamarlo Trinit) is a 1972 spaghetti western directed by Enzo Barboni. It is a sequel to They Call Me Trinity, also starring Terence Hill and Bu
Earthquake(1974) - A catastrophic earthquake hits the city of Los Angeles,and the citizens struggle to survive.Starring Charlton Heston,Ava Gardner,George Kennedy,Lorne Greene,Genevieve Bujold,and Victoria Principal.
Ghost Fever(1987) - Two cops(Sherman Hemsley and Luis Avalos) sent to evict the residents of a rundown mansion soon realize the property is haunted.
Vice Versa(1988) - A business executive(Judge Reinhold) and his son(Fred Savage)switch bodies after touching a mysterious Asian skull.
Totally F***d Up(1993) - group of gay and lesbian teen characters addresses the camera directly in this pseudo-documentary about the travails of queer adolescence in early-'90s Los Angeles. Andy (James Duval), who hides his sensitive side beneath a nihilistic exterior, really yearns to find a nice boyfriend and settle down...
Wall Street(1987) - Bud Fox (Charlie Sheen) is a man from a blue-collar family who enters the white-collar world of the stock market. His guide through this world is Gordon Gekko (Michael Douglas), one of the most avaricious men the world has ever seen. Much like the stock market in the year of this movie's release, Bu...
Cannibal Ferox(1981) - Anthropologists, on a mission to disprove the cannibal mythos, go to Columbia to study the native population. Instead they find a pair of men lost in the jungle who are fleeing a savage attack by the local tribes. They soon find out that their new companions are no innocent themselves and are in a...
The Philadelphia Experiment(1984) - Based on an "actual event" that took place in 1943. About a US Navy Destroyer Escort that disappeared from the Philadelphia Naval Shipyard, and sent two men 40 years into the future to 1984.
The Cartier Affair(1984) - Criminal Curt Taylor (David Hasselhoff) falls in love with Cartier Rand (Joan Collins), the woman he works for and hopes to steal from in order to pay off fellow prisoner Phil Drexler (Telly Savalas).
Screamers(1995) - (SIRIUS 6B, Year 2078) On a distant mining planet ravaged by a decade of war, scientists have created the perfect weapon: a blade-wielding, self-replicating race of killing devices known as Screamers designed for one purpose only -- to hunt down and destroy all enemy life forms.
Multiple Maniacs(1970) - The travelling sideshow 'Lady Divine's Cavalcade of Perversions' is actually a front for a group of psychotic kidnappers, with Lady Divine herself the most vicious and depraved of all - but her life changes after she gets raped by a fifteen-foot lobster.
Flesh+Blood(1985) - In the Middle Ages, a warrior named Martin (Rutger Hauer) and his band of fighters teamed up with the noble Arnolfini (Fernando Hilbeck) to take back what was rightfully the latter's property. When Martin's band gets tricked about their rewards, their savagery reemerges and they decide to kidnap Arn...
The Omega Man(1971) - Based on a novel I AM LEGEND by Ricird Matheson and a remake to THE LAST MAN ON EARTH. The last man on earth is not alone. From "the family." Lone survivor, doctor Robert Neville, struggles to create a cure for the plague that wiped out most of the human race while fighting The Family, a savage ludd...
Waiting to Exhale(1995) - Four African American women living in Phoenix are having poor luck with men and life. Savannah Jackson (Whitney Houston) is a successful television producer who's lover is married. Bernadine Harris (Angela Bassett) is wealthy and is suffering the difficulty of going through a divorce. Gloria Johnso...
Father Christmas(1991) - After a hard night's work, Father Christmas decides to go on a "blooming vacation", builds his sledge into a caravan and holidays in France, Scotland and Las Vegas before coming home and settling down, with a bit of grumbling, to answer the mail, get the gifts ready, deliver them and get to the Snow...
White-Water Sam (1978)(1978) - "White-Water Sam and his Siberian Husky, Sybar, brave the dangers of the Pacific Northwest as they travel southward down the great river. Cougars, savage Indians, and starving wolves are among the many adventures white-water same courageously faces
The Last Broadcast(1998) - The producers of a television documentary discover all-too-real terror in this mock-documentary horror film. Steven Avkast (Stefan Avalos) and Locus Wheeler (Lance Weiler) were the hosts of a public access TV show called Fact or Fiction? dealing in unsolved mysteries and the paranormal. For their fi...
Lockdown(2000) - prison drama centering on the travails of three friends unjustly imprisoned for a crime they didn't commit, Lockdown opens with Avery (Richard T. Jones), a talented young swimmer who desperately wants to free himself, his wife Krista (Melissa De Sousa), and their infant son from life in the project...
The Outlaws Is Coming(1965) - Rance Roden plans to kill off all the buffalo and thus cause the Indians to riot. After they destroy the US Cavalry, Rance and his gang will take over the West. Meanwhile, a Boston magazine gets wind of the buffalo slaughter and sends editor Kenneth Cabot (Adam West) and his associates (Moe, Larry a...
Love Story(1970) - Harvard Law student/hockey jock (Oliver Barrett IV) meets Radcliffe music wonk (Jennifer Cavalleri), and the couple soon enter into a relationship. When the couple decide to get married, Oliver's father (Oliver Barrett III) threatens to disinherit him from the family will, leaving Oliver and Jennife...
My Family(1995) - Featuring Jennifer Lopez in her first major big-screen role, Gregory Nava's My Family traces three generations of the Sanchez's, a Mexican-American family living in East Los Angeles. Beginning in the 1930s, the film outlines the struggles faced by Jose (Jacob Vargas) and Maria (Lopez) as a recently...
Billy Jack Goes to Washington(1977) - 1977 film starring Tom Laughlin. It is the fourth and last film in the Billy Jack series. The film only saw limited screenings upon its release and never saw a general theatrical release, but has since become widely available o
Adam(1983) - Daniel J.Travanti and Jobeth Williams star in this made for tv movie revolving around the abduction,and murder,of 6 year old Adam Walsh.
Christmas on Division Street(1991) - This movie has Fred Savage in it.
How To Stuff a Wild Bikini(1965) - While Frankie(Frankie Avalon)is away, serving in the navy,Dee Dee(Annette Funicello)falls in love with an advertising exec(Dwayne Hickman).The sixth entry in the AIP "Beach Party" film series,and the last to feature Frankie and Annette.
Bikini Beach(1964) - When a millionaire(Kennan Wynn) tries to build a retirement community on the beach,Frankie(Frankie Avalon),Dee Dee(Annette Funicello),and their friends, fight back.Third entry in the AIP "Beach Party" series.
Muscle Beach Party(1964) - Frankie(Frankie Avalon)and Dee Dee(Annette Funicello) find that their favorite surfing area has been taken over by a bunch of bodybuilders and a cantankerous trainer(Don Rickles).The second of the AIP "Beach Party" films.
Beach Party(1963) - An anthropologist(Robert Cummings)studies the social habits of a group of teenage surfers(Frankie Avalon and Annette Funicello).The first in the AIP Beach Party series.
Wheels Of Fire(1985) - The Future is now. There are no rules and no place to hide from the deadly Highway Warriors who ravage the roads in machines of destruction
Oblivion(2013) - A solitary drone repairman working on a war-ravaged planet Earth becomes humanity's last hope for survival in this ambitious sci-fi epic from "Tron: Legacy" director Joseph Kosinski, and "Rise of the Planet of the Apes" producer Peter Chernin. In the distant future, Earth has been decimated by an in...
Map Of The Human Heart(1992) - Fantastic improbabilities, happenstance and the undying bridge of love are part of this romantic fantasy about an Inuit who crosses years, oceans and the ravages of WWII to find his childhood love, a Metis girl, but finds that their cultures are the most difficult spaces to gap.
Lord of the Flies (1963)(1963) - Lost on an island, young survivors of a plane crash eventually revert to savagery despite the few rational boys' attempts to prevent that.
Soldier Blue(1970) - After a cavalry patrol is ambushed by the Cheyenne, the two survivors, a soldier (Peter Strauss) and a woman (Candice Bergen), must reach the safety of the nearest fort.
A Wind Named Amnesia(1990) - It happened quite suddenly, with no warningall the memories of all the people on Earth, swept away as if by a sudden wind. In a post-catastrophic Earth populated mostly by savages without memories of their past civilization, one man travels on a journey of enlightenment and hope, across a devastate...
The Great Ziegfeld(1936) - This biography follows the ups and downs of Florenz Ziegfeld, famed producer of extravagant stage revues.
Savage!(1973) - A soldier leads a troop of women in rebellion against a group he originally helped.
Savage Sisters(1974) - A corrupt General plans on smuggling one million US dollars out of the Banana Republic he dominates. Local revolutionaries plan on stealing the cash but are thwarted when a bandit leader they are working with double crosses them. A tough cop and her boyfriend help two of the female revolutionaries e...
The Adventures of Sharkboy and Lavagirl(2005) - Max is a lonely child who has created an imaginary world called Planet Drool, which is watched over by Sharkboy, a boy raised by sharks, and Lavagirl, who can produce fire and lava but can't touch objects without setting them on fire. His parents have almost no time for him and he is constantly bull...
Mr. Bean's Holiday(2007) - After winning the grand prize in a raffle, Mr. Bean(Rowan Atkinson) wins a trip to Cannes. Along his journey, he winds up going from one misadventure to another, including separating a Russian film critic from his son Stepan and trying to bring them back together, to no avail. He soon befriends a fr...
Message From Space(1978) - In this Star Wars take-off, the peaceful planet of Jillucia has been nearly wiped out by the Gavanas, whose leader takes orders from his mother (played a comic actor in drag) rather than the Emperor. King Kaiba sends out eight Liabe holy seeds, each to be received by a chosen one to defend the Gavan...
The Horse Soldiers(1959) - A Union Cavalry outfit is sent behind confederate lines in strength to destroy a rail/supply centre. Along with them is sent a doctor who causes instant antipathy between him and the commander. The secret plan for the mission is overheard by a southern belle who must be taken along to assure her sil...
Warriors Of The Wasteland(1983) - Two mercenaries help wandering caravans fight off an evil and aimless band of white-clad bikers after the nuclear holocuast.
Savage City(1974) - A woman becomes a prostitute, and ends up in major trouble.
In Harm's Way(1965) - A naval officer reprimanded after Pearl Harbor is later promoted to rear admiral and gets a second chance to prove himself against the Japanese.
Savage Dawn(1985) - A motorcycle gang take over a small city in Arizona.
The Vampire Happening(1971) - An American actress inherits a castle in Transylvania. What she doesn't know is that her ancestor, the Baroness Catali, was in actuality a vampire countess, and emerges from her tomb to ravage the nearby village and Catholic seminary.
The Mysterians(1957) - Aliens arrive on Earth and ask permission to be given a certain tract of land for their people to live on. But when they are discovered to be invaders, responsible for the giant robot that is destroying cities, the armed forces attempt to stop them with every weapon available.
Cut-Throats Nine(1972) - A wagon load of convicts on their way to prison is being escorted through the mountains by a cavalry troop. They are attacked by a bandit gang, and only a sergeant, his beautiful young daughter and an assortment of seven sadistic, murderous prisoners survive, and they are left without horses or a wa...
Warriors Of Heaven And Earth(2003) - A Chinese emissary is sent to the Gobi desert to execute a renegade soldier. When a caravan transporting a Buddhist monk and a valuable treasure is threatened by thieves, however, the two warriors might unite to protect the travelers.
The Business of Being Born(2008) - Inspired by their own unique birthing experiences, executive producer Ricki Lake and director Abby Epstein team up for this documentary that provides a nation of mothers-to-be with insight into the process of childbirth and the various options available when preparing for the miraculous event of lif...
Windtalkers(2002) - Two U.S. Marines In WWII Are Assigned To Protect Navajo Marines Who Use Their Native Language As An Unbreakable Radio Cypher.
War Horse(2011) - Young Albert enlists to serve in World War I after his beloved horse is sold to the cavalry. Albert's hopeful journey takes him out of England and to the front lines as the war rages on.
Posers(2003) - A clique of catty club-hopping chicks brutally beat a young woman in the ladies' room. The savage act triggers an unknown killer's wrath and leaves the queen bee of the bar beauties missing and possibly dead with blood all over their apartment. Now, the remaining three try to piece together what hap...
L.E.T.H.A.L. Ladies: Return to Savage Beach(1998) - A stolen computer disk contains the location of a hidden tresaure trove. It's up to the sexy ladies of LETHAL (Legion to Ensure Total Harmony and Law) to find the treasure before the bad guys do. Will the forces of evil be able to overcome LETHAL's powerful combination of bullets, brains, and boobs?
Savage Beach(1989) - Donna and Taryn are federal drug enforcement agents based in the Hawaiian isles. Upon the success of a drug bust, they receive a call from Shane Aviation to fly an emergency package of vaccine from Molokai to Knox Island. Unbeknownst to them, Philippine representative Martinez has convinced Captain...
Death In Venice(1971) - In this adaptation of the Thomas Mann novel, avant-garde composer Gustave Aschenbach (loosely based on Gustav Mahler) travels to a Venetian seaside resort in search of repose after a period of artistic and personal stress. But he finds no peace there, for he soon develops a troubling attraction to a...
Annapolis(2006) - Set against the backdrop of boxing at the Naval Academy, centers on a young man from the wrong side of the tracks whose dream of attending Annapolis becomes a reality.
Unspeakable(2000) - Impotent and unhappy middle-aged James Fhelleps goes murderously around the bend after an automobile accident claims the life of his beloved daughter Heather and turns his nagging wife Alice into a pathetic grotesquely disfigured cripple. James embarks on a savage killing spree, brutally butchering...
Osa(1986) - In a future society where water is a precious resource, a savage gang murders a young girl's family. She is taken in by a man named Trooper, who teaches her how to fight, kill and survive. When she gets old enough to fend for herself, she sets out in search of the gang that killed her family.
Kurbaan(2009) - A 2009 Bollywood film that tells the story of Avantika Ahuja and Ehsaan Khan in India and the United States Post-9/11.
Alakazam The Great(1960) - A monkey king who learns the secrets of magic goes on a spree and causes no end of aggravation for the gods, who finally imprison him. In order to make up for all the trouble he's caused, he is sent on a mission to accompany a prince who is the son of the gods on a journey through a land filled with...
The Lion King (2019)(2019) - Simba idolizes his father, King Mufasa, and takes to heart his own royal destiny on the plains of Africa. But not everyone in the kingdom celebrates the new cub's arrival. Scar, Mufasa's brother -- and former heir to the throne -- has plans of his own. The battle for Pride Rock is soon ravaged with...
Battle of the Bulge(1965) - This epic war movie starring Henry Fonda as Lt. Con. Daniel Kiley, Robert Shaw as Col. Martin Hessler, Robert Ryan as Gen. Grey, Dana Andrews as Col. Pritch, Charles Bronson as Maj. Wolenski, James MacArthur as Lt. Weaver, and Telly Savalas as Sgt. Guffy.
The Guns of Navarone(1961) - This epic war film starring Gregory Peck, David Niven and Anthony Quinn.
The Ideon: A Contact(1982) - Scouring the universe in pursuit of knowledge, mankind has discovered three large trucks and a giant spaceship belonging to an extinct alien civilization on the planet Solo. During their excavation, a humanoid alien race known as the Buff Clan arrives at Solo, and Karala Ajibadaughter of the Buff C...
Mouse into Space(1962) - Jerry, tired of Tom's repeated attempts to harm him, gets mad and leaves the house to join a space program. Tom tries to convince Jerry to stay, but to no avail. While Jerry is tested for the space program, Tom becomes so distraught that he becomes an old alcoholic. However, he falls asleep in a lar...
Atomic Blonde(2017) - Sensual and savage, Lorraine Broughton is the most elite spy in MI6, an agent who's willing to use all of her lethal skills to stay alive during an impossible mission. With the Berlin Wall about to fall, she travels into the heart of the city to retrieve a priceless dossier and take down a ruthless...
Savage Sam(1963) - Travis, Arliss, and Lisbeth are captured by Apaches while Old Yeller's son, Sam, tracks their trail.
Murphy's War(1971) - A lone survivor from a British naval ship is obsessed with getting revenge on a German U-boat crew that massacred his shipmates in the water.
Shaun the Sheep(2015) - When Shaun decides to take the day off and have some fun, he gets a little more action than he bargained for. A mix up with the Farmer, a caravan and a very steep hill lead them all to the Big City and it's up to Shaun and the flock to return everyone safely to the green grass of home. Based on the...
Jumanji: The Next Level(2019) - Based on the book "Jumanji" by Chris Van Allsberg. Three years after Welcome to the Jungle, the same group of teenagers, along with an old friend and two unwitting additions, become trapped in Jumanji. There, they all find themselves facing new problems and challenges with both old and new avatars,...
Jumanji: Welcome to the Jungle(2017) - Based on the Chris Van Allsberg's book "Jumanji" and the 1995 film "Jumanji". A group of teenagers find themselves trapped in Jumanji, now turned into a video game as a set of avatars, seeking to complete a quest alongside another player who has been trapped since 1996.
Krampus(2015) - Krampus is a 2015 American Christmas comedy horror film based on the eponymous character from Austro-Bavarian folklore, written and directed by Michael Dougherty, and co-written by Todd Casey and Zach Shields. The film stars Adam Scott, Toni Collette, David Koechner, Allison Tolman, Conchata Ferrell...
Wings Of The Navy(1939) - Jerry and Cass have always been competitive. Now that Cass is a well respected Naval aviator like his father, Jerry leaves the submarine service to become a flying cadet with Class 61 at Pensacola. During training, Jerry meets and falls for Cass's fiance Irene. After air sickness, jitters and a cra...
Savage Justice(1988) - The daughter of an American diplomat is caught up in a revolution in a foreign country.
Mutiny On The Bounty (1962)(1962) - In 1787, British ship Bounty leaves Portsmouth to bring a cargo of bread-fruit from Tahiti but the savage on-board conditions imposed by Captain Bligh trigger a mutiny led by officer Fletcher Christian.
Savage Weekend(1979) - Several couples head upstate to the country to watch a boat being built. Unfortunately they are stalked by a murderer behind a ghoulish mask.
The Caine Mutiny(1954) - When a U.S. Naval captain shows signs of mental instability that jeopardizes the ship, the first officer relieves him of command and faces court martial for mutiny.
Ava's Magical Adventure(1994) - Ava is a 10-year-old girl who runs away from home with her best friend, Nellie, a 2-ton circus elephant. They are pursued by everyone from the police to the circus' owner.
Dear John(2010) - Director Lasse Hallstrm and screenwriter Jamie Linden collaborate to adapt author Nicholas Sparks' novel about a young soldier who falls for an idealistic college girl. Savannah Curtis (Amanda Seyfried) was on spring break when she first met John Tyree (Channing Tatum), who was home on temporary le...
African Cats(2011) - This documentary from Disneynature is about a pride of lions and a family of cheetahs trying to survive in the African savannah directed by Alastair Fothergill and Keith Scholey.
https://myanimelist.net/anime/10405/Xi_Avant -- Adventure, Sci-Fi
https://myanimelist.net/anime/15937/Monster_Farm_5__Circus_Caravan_OVA_-_Kessei_Orcoro_Circus -- Action, Fantasy, Shounen
https://myanimelist.net/anime/18449/Mobile_Suit_Gundam_Battlefield_Record__Avant-Title -- Mecha, Sci-Fi, Space
https://myanimelist.net/anime/1980/Trava__Fist_Planet --
https://myanimelist.net/anime/26183/Ikkitousen__Extravaganza_Epoch --
https://myanimelist.net/anime/27757/Anisava --
https://myanimelist.net/anime/30296/Rakudai_Kishi_no_Cavalry -- Action, Romance, Ecchi, Fantasy, School
https://myanimelist.net/anime/33263/Kubikiri_Cycle__Aoiro_Savant_to_Zaregototsukai -- Action, Mystery, Supernatural, Drama
https://myanimelist.net/anime/35988/Dame_x_Prince_Anime_Caravan -- Adventure, Comedy, Romance, Fantasy
https://myanimelist.net/manga/10376/Cavalier_of_the_Abyss
https://myanimelist.net/manga/116675/Renai_Senshi_Shuravan
https://myanimelist.net/manga/12633/Savage_Garden
https://myanimelist.net/manga/1320/The_Ravages_of_Time
https://myanimelist.net/manga/14588/Popcorn_Avatar
https://myanimelist.net/manga/16909/Young_Gun_Carnaval
https://myanimelist.net/manga/51659/Stravaganza__Isai_no_Hime
https://myanimelist.net/manga/5590/Caravan_Kidd
https://myanimelist.net/manga/57201/Rakudai_Kishi_no_Cavalry
https://myanimelist.net/manga/70061/Rakudai_Kishi_no_Cavalry
https://myanimelist.net/manga/85773/Fate_stay_night__Garden_of_Avalon
https://myanimelist.net/manga/8735/Naki_Shoujo_no_Tame_no_Pavane
2:37 (2006) ::: 6.8/10 -- 16+ | 1h 31min | Drama | 17 August 2006 (Australia) -- At 2:37, someone commits suicide in the school lavatory. The day is told up to that point from the viewpoint of six different students. Director: Murali K. Thalluri Writer: Murali K. Thalluri
8 Out of 10 Cats ::: TV-PG | 24min | Comedy, Game-Show, News | TV Series (2005 ) 8 Out Of 10 Cats is a cheeky and articulate comedy panel show hosted by English comedian Jimmy Carr that uses statistics and a series of opinion polls as a basis for discussion. Stars: Jimmy Carr, John Pohlhammer, Sean Lock Available on Amazon
A Bay of Blood (1971) ::: 6.6/10 -- Ecologia del delitto (original title) -- A Bay of Blood Poster -- The murder of a wealthy countess, which was erroneously deemed suicide, triggers a chain reaction of brutal killings in the surrounding bay area, as several unscrupulous characters try to take over her large estate. Director: Mario Bava
A Bit of Fry and Laurie ::: TV-PG | 30min | Comedy | TV Series (19871995) Comedy sketches written and performed by renowned duo Stephen Fry and Hugh Laurie. Stars: Stephen Fry, Hugh Laurie, Deborah Norton Available on Amazon
Andhadhun (2018) ::: 8.3/10 -- Not Rated | 2h 19min | Crime, Drama, Music | 5 October 2018 (USA) -- A series of mysterious events change the life of a blind pianist, who must now report a crime that he should technically know nothing of. Director: Sriram Raghavan Writers: Arijit Biswas, Yogesh Chandekar | 4 more credits
Anthony Bourdain: No Reservations ::: TV-PG | 1h | Adventure, Reality-TV | TV Series (20052012) Anthony Bourdain, chef, writer, traveler, visits places all around the world sampling various foods. Stars: Anthony Bourdain, Tom Vitale, Zamir Gotta Available on Amazon
Appropriate Behavior (2014) ::: 6.6/10 -- Not Rated | 1h 26min | Comedy, Drama, Romance | 16 January 2015 (USA) -- Shirin is struggling to become an ideal Persian daughter, politically correct bisexual and hip young Brooklynite but fails miserably in her attempt at all identities. Being without a clich to hold onto can be a lonely experience. Director: Desiree Akhavan Writer:
Avalon (1990) ::: 7.2/10 -- PG | 2h 8min | Drama | 19 October 1990 (USA) -- A Polish-Jewish family comes to the U.S. at the beginning of the twentieth century. There, the family and their children try to make themselves a better future in the so-called promised land. Director: Barry Levinson Writer:
Avalon (2001) ::: 6.4/10 -- R | 1h 47min | Action, Drama, Fantasy | 20 January 2001 (Japan) -- In a dystopian world, a woman spends her time playing an illegal and dangerous game, hoping to find meaning in her world. Director: Mamoru Oshii Writer: Kazunori It (screenplay)
Avanti! (1972) ::: 7.2/10 -- R | 2h 24min | Comedy, Romance | 17 December 1972 (USA) -- A successful businessman goes to Italy to arrange for the return of his tycoon-father's body only to discover dad died with his mistress of long standing. Director: Billy Wilder Writers: Samuel A. Taylor (play) (as Samuel Taylor), Billy Wilder (screenplay) | 1 more credit
Avatar (2009) ::: 7.8/10 -- PG-13 | 2h 42min | Action, Adventure, Fantasy | 18 December 2009 (USA) -- A paraplegic Marine dispatched to the moon Pandora on a unique mission becomes torn between following his orders and protecting the world he feels is his home. Director: James Cameron Writer:
Avatar: The Last Airbender ::: TV-Y7-FV | 23min | Animation, Action, Adventure | TV Series (2005-2008) Episode Guide 62 episodes Avatar: The Last Airbender Poster -- In a war-torn world of elemental magic, a young boy reawakens to undertake a dangerous mystic quest to fulfill his destiny as the Avatar, and bring peace to the world. Creators:
Avatar: The Last Airbender ::: TV-Y7-FV | 23min | Animation, Action, Adventure | TV Series (20052008) -- In a war-torn world of elemental magic, a young boy reawakens to undertake a dangerous mystic quest to fulfill his destiny as the Avatar, and bring peace to the world. Creators:
Ayla: The Daughter of War (2017) ::: 8.4/10 -- 2h 5min | Biography, Drama, History | 27 October 2017 (Turkey) -- In 1950, amid-st the ravages of the Korean War, Sergeant Sleyman stumbles upon a half-frozen little girl, with no parents and no help in sight. Frantic, scared and on the verge of death, ... S Director: Can Ulkay Writer:
A Young Doctor's Notebook & Other Stories ::: 23min | Comedy, Drama | TV Series (20122013) In the early 20th century, a young doctor arrives in a small Russian village around the time of the Russian Revolution to work in the local hospital. Stars: Jon Hamm, Daniel Radcliffe, Rosie Cavaliero
Back to the Future Part III (1990) ::: 7.4/10 -- PG | 1h 58min | Adventure, Comedy, Sci-Fi | 25 May 1990 (USA) -- Stranded in 1955, Marty McFly learns about the death of Doc Brown in 1885 and must travel back in time to save him. With no fuel readily available for the DeLorean, the two must figure how to escape the Old West before Emmett is murdered. Director: Robert Zemeckis Writers:
Balto (1995) ::: 7.1/10 -- G | 1h 18min | Animation, Adventure, Drama | 22 December 1995 (USA) -- An outcast Husky risks his life with other sled dogs to prevent a deadly epidemic from ravaging Nome, Alaska. Director: Simon Wells Writers: Cliff Ruby (screenplay), Elana Lesser (screenplay) | 2 more credits Stars:
Better Off Dead... (1985) ::: 7.1/10 -- PG | 1h 37min | Comedy, Romance | 11 October 1985 (USA) -- After his girlfriend ditches him for a boorish ski jock, Lane decides that suicide is the only answer. However, his increasingly inept attempts bring him only more agony and embarrassment. Filled with the wildest teen nightmares. Director: Savage Steve Holland Writer:
Bhikkhuni: Buddhism, Sri Lanka, Revolution (2018) ::: 8.9/10 -- 1h 10min | Documentary | 13 March 2018 (Poland) -- It is a documentary film about the revival of women's ordination in Theravada Buddhism. Shortly after Enlightenment, the Buddha said: "I shall not come to my final passing away, until my ... S Director: Malgorzata Dobrowolska Writer: Malgorzata Dobrowolska
Black (2005) ::: 8.2/10 -- Not Rated | 2h 2min | Drama | 4 February 2005 (USA) -- The cathartic tale of a young woman who can't see, hear or talk and the teacher who brings a ray of light into her dark world. Director: Sanjay Leela Bhansali Writers: Sanjay Leela Bhansali (screenplay), Bhavani Iyer (English dialogue) | 3
Blackadder Goes Forth ::: TV-PG | 2h 55min | Comedy, War | TV Series (1989) Stuck in the middle of World War I, Captain Edmund Blackadder does his best to escape the banality of the war. Stars: Rowan Atkinson, Tony Robinson, Stephen Fry Available on Amazon
Blackadder II ::: TV-PG | 2h 56min | Comedy | TV Series (1986) In the Tudor court of Elizabeth I, Lord Edmund Blackadder strives to win Her Majesty's favour while attempting to avoid a grisly fate should he offend her. Stars: Rowan Atkinson, Tony Robinson, Tim McInnerny Available on Amazon
Blackadder the Third ::: TV-PG | 3h | Comedy | TV Series (1987) In the Regency era, Mr E. Blackadder serves as butler to the foppish numskull Prince George amidst the fads and crazes of the time. Stars: Rowan Atkinson, Tony Robinson, Hugh Laurie Available on Amazon
Black Sabbath (1963) ::: 7.1/10 -- I tre volti della paura (original title) -- Black Sabbath Poster Boris Karloff hosts a trio of horror stories concerning a stalked call girl, a vampire-like monster who preys on his family, and a nurse who is haunted by her ring's rightful owner. Director: Mario Bava Writers: Anton Chekhov (freely adapted from three stories by) (as Cechov), Aleksei Tolstoy (freely adapted from three stories by) (as Tolstoi) | 4
Black Sunday (1960) ::: 7.2/10 -- La maschera del demonio (original title) -- Black Sunday Poster -- A vengeful witch and her fiendish servant return from the grave and begin a bloody campaign to possess the body of the witch's beautiful look-alike descendant, with only the girl's brother and a handsome doctor standing in her way. Director: Mario Bava
Blindness (2008) ::: 6.6/10 -- R | 2h 1min | Drama, Mystery, Sci-Fi | 3 October 2008 (USA) -- A city is ravaged by an epidemic of instant white blindness. Director: Fernando Meirelles Writers: Jos Saramago (novel), Don McKellar (screenplay)
Blow the Man Down (2019) ::: 6.4/10 -- R | 1h 31min | Comedy, Drama, Mystery | 20 March 2020 (USA) -- Mary Beth and Priscilla Connolly attempt to cover up a gruesome run-in with a dangerous man. To conceal their crime, the sisters must go deep into the criminal underbelly of their hometown, uncovering the town's darkest secrets. Directors: Bridget Savage Cole, Danielle Krudy Writers:
Bottom ::: 30min | Comedy | TV Series (19911995) Two perpetually bored and broke flatmates waste their days in a futile struggle to get laid, earn cash, and not kill one another. Stars: Adrian Edmondson, Rik Mayall, Steven O'Donnell Available on Amazon
Brainiac: Science Abuse ::: 45min | Documentary, Comedy | TV Series (20032008) The show that's takes a comedic look at the world of science and asks the really important questions as well as putting stuff in microwaves Stars: Jon Tickle, Joe Rowntree, Tom Pringle Available on Amazon
Brass Eye ::: TV-MA | 25min | Comedy | TV Series (19972001) Controversal spoof of current affairs television, and the role of celebrity in the UK. Stars: Christopher Morris, Mark Heap, Kevin Eldon Available on Amazon
Bubblegum Crisis ::: Baburugamu kuraishisu (original tit ::: TV-MA | 25min | Animation, Action, Fantasy | TV Mini-Series (1987-1991) Episode Guide 8 episodes Bubblegum Crisis Poster A female mercenary team, armed with unique power armor suits, battle the forces of the corrupt mega-corporation, Genom in futuristic Tokyo. Stars: Yoshiko Sakakibara, Kinuko mori, Michie Tomizawa Available on Amazon
Cake Boss ::: TV-PG | 30min | Family, Reality-TV | TV Series (2009 ) The staff of Carlo's Bakery in Hoboken, New Jersey, led by Buddy Valastro, shows how it prepares elaborate themed cakes for various occasions. Each episode typically features the ... S Stars: Buddy Valastro, Mauro Castano, Danny Dragone Available on Amazon
Caravaggio (1986) ::: 6.6/10 -- 1h 33min | Biography, Drama, History | 29 August 1986 (USA) -- A retelling of the life of the celebrated 17th-century painter through his brilliant, nearly blasphemous paintings and his flirtations with the underworld. Director: Derek Jarman Writers: Derek Jarman (screenplay), Nicholas Ward Jackson (from an original idea by) (as Nicholas Ward-Jackson)
Cheyenne Autumn (1964) ::: 6.8/10 -- PG | 2h 34min | Drama, History, Western | 22 December 1964 (USA) -- The Cheyenne, tired of broken U.S. government promises, head for their ancestral lands but a sympathetic cavalry officer is tasked to bring them back to their reservation. Director: John Ford Writers:
Chip 'n' Dale Rescue Rangers ::: TV-Y | 22min | Animation, Adventure, Comedy | TV Series (19881990) Disney's fun-loving chipmunks are re-imagined as the leaders of a team of pint-sized crime-fighters. Stars: Peter Cullen, Tress MacNeille, Corey Burton Available on Amazon
Chivalry of a Failed Knight ::: Rakudai Kishi no Cavalry (original tit ::: TV-MA | 24min | Animation, Action, Fantasy | TV Mini-Series (2015- ) Episode Guide 12 episodes Chivalry of a Failed Knight Poster -- Follow Ikki Kurogane as he defies the odds that everyone thinks he can't do. Ikki is the lowest of the low at his acdemy. While others have magical power and are high ranking. He is the ... S
Clifford the Big Red Dog ::: TV-Y | 30min | Animation, Short, Comedy | TV Series (20002003) -- The adventures of a larger-than-life red dog on Bridwell Island. Stars: Antonio Delli, John Ritter, Grey Griffin Available on Amazon
Coco Before Chanel (2009) ::: 6.7/10 -- Coco avant Chanel (original title) -- Coco Before Chanel Poster -- The story of Coco Chanel's rise from obscure beginnings to the heights of the fashion world. Director: Anne Fontaine Writers:
Come Fly with Me ::: TV-MA | 29min | Comedy | TV Series (20102011) The Little Britain team parodies the various types of characters associated with life in a major British airport. That includes flight and ground staff from regular - and low budget ... S Stars: Matt Lucas, David Walliams, Lindsay Duncan Available on Amazon
Conan the Barbarian (1982) ::: 6.9/10 -- R | 2h 9min | Action, Adventure, Fantasy | 14 May 1982 (USA) -- A young boy, Conan, becomes a slave after his parents are killed and tribe destroyed by a savage warlord and sorcerer, Thulsa Doom. When he grows up he becomes a fearless, invincible fighter. Set free, he plots revenge against Thulsa Doom. Director: John Milius Writers:
Contempt (1963) ::: 7.6/10 -- Le mpris (original title) -- Contempt Poster -- Screenwriter Paul Javal's marriage to his wife Camille disintegrates during movie production as she spends time with the producer. Layered conflicts between art and business ensue. Director: Jean-Luc Godard Writer:
Count Duckula ::: TV-Y | 22min | Animation, Comedy, Family | TV Series (19881993) The misadventures of a vegetarian vampire duck and his servants. Stars: Barry Clayton, Jack May, Brian Trueman Available on Amazon
Coupling ::: TV-14 | 30min | Comedy, Romance | TV Series (20002004) Six best friends talk about all aspects of sex and relationships on their never-ending quest to find true love. Stars: Jack Davenport, Gina Bellman, Sarah Alexander Available on Amazon
Crossing Jordan ::: TV-14 | 1h | Crime, Drama, Mystery | TV Series (20012007) -- A "sexy, brilliant" Boston medical examiner. Despite a checkered career, Dr. Jordan Cavanaugh goes above and beyond to solve cases. Creator: Tim Kring
Crumb (1994) ::: 8.0/10 -- R | 1h 59min | Documentary, Biography, Comedy | 28 April 1995 (USA) -- An intimate portrait of controversial cartoonist Robert Crumb and his traumatized family. Director: Terry Zwigoff Stars: Robert Crumb, Aline Kominsky-Crumb, Charles Crumb Available on Amazon
Darkwing Duck ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (19911992) -- A bumbling superhero battles crime with the help of his daughter and pilot sidekick. Stars: Jim Cummings, Terence McGovern, Christine Cavanaugh | See full cast &
Dead of Night (1945) ::: 7.6/10 -- Approved | 1h 17min | Drama, Horror | 15 February 1946 (Finland) -- Architect Walter Craig (Mervyn Johns) senses impending doom as his half-remembered recurring dream turns into reality. The guests at the country house encourage him to stay as they take turns telling supernatural tales. Directors: Alberto Cavalcanti (as Cavalcanti), Charles Crichton | 2 more credits Writers:
Dirty Jobs ::: TV-14 | 1h | Reality-TV | TV Series (20052012) Follows the exploits Mike Rowe as he performs various dirty and dangerous jobs around the USA. Stars: Mike Rowe, David M. Barsky, Doug Glover Available on Amazon
Dungeons & Dragons ::: TV-Y7 | 30min | Animation, Adventure, Comedy | TV Series (1983-1985) Episode Guide 28 episodes Dungeons & Dragons Poster A group of kids are thrown into a fantasy world where they must search for a way home, armed with magic weapons that an evil tyrant wants. Stars: Katie Leigh, Frank Welker, Willie Aames Available on Amazon
Dynasty ::: TV-14 | 42min | Drama | TV Series (2017 ) -- Follows two of America's wealthiest families as they feud for control over their fortune and their children. Creators: Sallie Patrick, Stephanie Savage, Josh Schwartz
El Norte (1983) ::: 7.7/10 -- R | 2h 21min | Adventure, Drama | 27 January 1984 (USA) -- After their family is killed in a government massacre, brother and sister Enrique and Rosa flee Guatemala and embark on a perilous journey to "El Norte": the United States. Director: Gregory Nava Writers:
Extreme Engineering ::: 50min | Documentary | TV Series (2003- ) Episode Guide 77 episodes Extreme Engineering Poster Each episode of Extreme Engineering features a major construction and engineering project. Some projects are completed ones, like the new Hong Kong airport. Other projects are those under ... S Stars: Danny Forster, Joseph Giotta, Larc Spies Available on Amazon
Force 10 from Navarone (1978) ::: 6.4/10 -- PG | 1h 58min | Action, Drama, War | 8 December 1978 (USA) -- During World War II, several oddly assorted military experts are teamed in a mission to raid and destroy a bridge vital to enemy strategy. Director: Guy Hamilton Writers: Alistair MacLean (novel), Robin Chapman (screenplay) | 1 more credit Stars:
Force Majeure (2014) ::: 7.3/10 -- Turist (original title) -- Force Majeure Poster -- A family vacationing in the French Alps is confronted with a devastating avalanche. Director: Ruben stlund Writer:
French and Saunders ::: TV-PG | 30min | Comedy | TV Series (1987 ) This BBC comedy skit show is the brainchild of longtime comedy duo Dawn French and Jennifer Saunders. Each episode featured satire on British life, television, and parodies on big ... S Stars: Dawn French, Jennifer Saunders, Simon Brint Available on Amazon
Galavant ::: TV-PG | 22min | Adventure, Comedy, Fantasy | TV Series (20152016) -- A musical comedy adventure featuring a knight on a quest for love who helps a childish king to see the error of his ways. Creator: Dan Fogelman
Garth Marenghi's Darkplace ::: TV-MA | 30min | Comedy, Fantasy, Horror | TV Mini-Series (2004) Episode Guide 6 episodes Garth Marenghi's Darkplace Poster This parody series is an unearthed 80s horror/drama, complete with poor production values, awful dialogue and hilarious violence. The series is set in a Hospital in Romford, which is situated over the gates of Hell. Stars: Richard Ayoade, Matt Berry, Matthew Holness Available on Amazon
Gloria (2013) ::: 6.8/10 -- R | 1h 50min | Comedy, Drama, Romance | 9 May 2013 (Chile) -- A story set in Santiago and centered on Gloria, a free-spirited older woman, and the realities of her whirlwind relationship with a former naval officer whom she meets out in the clubs. Director: Sebastin Lelio Writers:
Goof Troop ::: TV-Y | 30min | Animation, Adventure, Comedy | TV Series (19921993) The classic Disney character Goofy is a single father raising his son, Max, in Spoonerville. Pete, a frequent antagonist from the old cartoons, lives next door with his family. Stars: Rob Paulsen, April Winchell, Jim Cummings Available on Amazon
Gossip Girl ::: TV-14 | 42min | Drama, Romance | TV Series (20072012) -- Privileged teens living on the Upper East Side of New York can hide no secret from the ruthless blogger who is always watching. Creators: Stephanie Savage, Josh Schwartz
Guava Island (2019) ::: 6.7/10 -- TV-MA | 55min | Comedy, Drama, Music | 13 April 2019 (USA) -- A young musician seeks to hold a festival to liberate the oppressed people of Guava Island, even if only for a day. Director: Hiro Murai Writers: Donald Glover (story by), Stephen Glover (story by) | 4 more credits
Guys and Dolls (1955) ::: 7.1/10 -- Not Rated | 2h 30min | Comedy, Crime, Musical | 23 December 1955 (USA) -- In New York, a gambler is challenged to take a cold female missionary to Havana, but they fall for each other, and the bet has a hidden motive to finance a crap game. Director: Joseph L. Mankiewicz Writers:
Guzaarish (2010) ::: 7.4/10 -- PG | 2h 6min | Drama | 19 November 2010 (India) -- A paralyzed Magician-turned-RJ files a Petition in Court seeking permission to end his life. Director: Sanjay Leela Bhansali Writers: Sanjay Leela Bhansali (screenplay), Bhavani Iyer (dialogue) | 3 more
Hajime no ippo ::: TV-PG | 20min | Animation, Action, Comedy | TV Series (20002002) Makunouchi Ippo is an ordinary high school student in Japan. Since he spends most of his time away from school helping his mother run the family business, he doesn't get to enjoy his ... S Stars: Steve Staley, Richard Epcar, D.C. Douglas Available on Amazon
Happy Tree Friends ::: TV-14 | 21min | Animation, Comedy | TV Series (2000 ) -- A series of horrible sudden deaths keep happening to a group of creatures caused by themselves doing the most stupid things. Creators: Rhode Montijo, Kenn Navarro, Aubrey Ankrum
Hatchet for the Honeymoon (1970) ::: 6.4/10 -- Il rosso segno della follia (original title) -- Hatchet for the Honeymoon Poster A cleaver-wielding bridal designer murders various young brides-to-be in an attempt to unlock a repressed childhood trauma. Director: Mario Bava Writer: Santiago Moncada (screenplay) Stars:
Have I Got News for You ::: 29min | Comedy, Game-Show, News | TV Series (1990 ) Hilarious, totally-irreverent, near-slanderous political quiz show, based mainly on news stories from the last week or so, that leaves no party, personality or action unscathed in pursuit ... S Stars: Ian Hislop, Paul Merton, Angus Deayton Available on Amazon
He-Man and the Masters of the Universe ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (19831985) The most powerful man in the universe, He-Man, goes against the evil forces of Skeletor to save the planet Eternia and to protect the secrets of Castle Grayskull. Stars: John Erwin, Alan Oppenheimer, Linda Gary Available on Amazon
Henry Fool (1997) ::: 7.2/10 -- R | 2h 17min | Comedy, Drama | 19 June 1998 (USA) -- An introverted garbageman writes his thoughts in a notebook after Henry Fool, writer and ex-con, rents the basement and gives him a notebook and the idea. He writes poetry and Henry helps him along. Director: Hal Hartley Stars: Thomas Jay Ryan, James Urbaniak, Parker Posey Available on Amazon
Hikaru no go ::: TV-G | 23min | Animation, Fantasy, Sport | TV Series (2001-2003) Episode Guide 75 episodes Hikaru no go Poster -- A shounen style anime based around the Japanese game of 'Go'. Stars: Tomoko Kawakami, Susumu Chiba, Sanae Kobayashi Available on Amazon
Him & Her ::: 28min | Comedy | TV Series (20102013) An acutely observed, forensically honest, warts-and-all look at a working-class couple in their mid-20s. Stars: Russell Tovey, Sarah Solemani, Joe Wilkinson Available on Amazon
Horatio Hornblower: The Duel (1998) ::: 8.2/10 -- Hornblower: The Even Chance (original title) -- Horatio Hornblower: The Duel Poster Horatio Hornblower begins his naval career, but a deadly feud with a despicable mate is causing complications. Director: Andrew Grieve Writers: C.S. Forester (stories), Russell Lewis (screenplay) Stars:
Horrible Histories ::: 28min | Comedy, Family, History | TV Series (20092020) A group of British comedians show the sides of history they don't teach you in school. From the 'Savage Stone Age' to the 'Troublesome 20th Century', you see the full side to history. Stars: Jim Howick, Simon Farnaby, Mathew Baynton
Host (2020) ::: 6.6/10 -- Not Rated | 57min | Horror, Mystery | 30 July 2020 (Canada) -- Six friends hire a medium to hold a seance via Zoom during lockdown, but they get far more than they bargained for as things quickly go wrong. Director: Rob Savage Writers:
House of Mouse ::: TV-Y | 30min | Animation, Comedy, Family | TV Series (20012021) Collections of short cartoons hosted by Mickey and his Disney pals at his club, The House of Mouse. Stars: Wayne Allwine, Bill Farmer, Rod Roddy Available on Amazon
House of Usher (1960) ::: 7.0/10 -- Approved | 1h 19min | Drama, Horror | 23 September 1960 (Japan) -- Upon entering his fiance's family mansion, a man discovers a savage family curse and fears that his future brother-in-law has entombed his bride-to-be prematurely. Director: Roger Corman Writers: Edgar Allan Poe (based on "The Fall of The House of Usher"), Richard Matheson (screenplay)
How Not to Live Your Life ::: 28min | Comedy | TV Series (20072011) Don Danbury who slobs around, doesn't take his job seriously and making awkward situations has inherited a house from his late grandmother which she left in debt along with her carer, Eddie... S Stars: Dan Clark, David Armand, Leila Hoffman Available on Amazon
Hunter X Hunter OVA ::: Connections -- Episode Guide 8 episodes Hunter X Hunter OVA Poster Reuniting with Gon and his friends, Kurapika explains to them the risks he bears because of his abilities. He believes his target of revenge is no longer alive and the search for his fallen comrade's eyes could truly begin. Stars: Atsuko Bungo, Hozumi Gda, Akari Hibino Available on Amazon
I'm Alan Partridge ::: TV-MA | 29min | Comedy | TV Series (19972002) Alan Partridge, a failed television presenter, is now presenting a programme on local radio in Norwich. He desperately tries to revive his broadcasting career. Stars: Steve Coogan, Simon Greenall, Felicity Montagu Available on Amazon
In Harm's Way (1965) ::: 7.3/10 -- Approved | 2h 45min | Drama, War | 6 April 1965 (USA) -- A Naval officer, reprimanded after Pearl Harbor, is later promoted to Rear Admiral and gets a second chance to prove himself against the Japanese. Director: Otto Preminger Writers:
Inspector Morse ::: TV-14 | 1h 40min | Crime, Drama, Mystery | TV Series (19872000) Chief Inspector Morse has an ear for music, a taste for beer and a nose for crime. He sets out with Detective Sergeant Lewis to solve each intriguing case. Stars: John Thaw, Kevin Whately, James Grout Available on Amazon
It's Such a Beautiful Day (2012) ::: 8.3/10 -- Not Rated | 1h 2min | Animation, Comedy, Drama | 21 May 2016 (Japan) -- Bill struggles to put together his shattered psyche, in this new feature film version of Don Hertzfeldt's animated short film trilogy. Director: Don Hertzfeldt Available on Amazon Add to Watchlist 90 Metascore
Jonathan Creek ::: TV-MA | 1h | Comedy, Crime, Drama | TV Series (19972016) Working from his home in a converted windmill, Jonathan Creek is a magician with a natural ability for solving puzzles. He soon puts this ability to the use of solving impossible crimes and mysterious murders. Stars: Alan Davies, Caroline Quentin, Stuart Milligan Available on Amazon
Journey to the Edge of the Universe (2008) ::: 8.5/10 -- 1h 31min | Documentary, Family | TV Movie 7 December 2008 -- A journey through space and time. Director: Yavar Abbas Writers: Nigel Henbest, Billie Pink Stars: Alec Baldwin, Sean Pertwee
Kabul Express (2006) ::: 6.8/10 -- Not Rated | 1h 45min | Adventure, Comedy, Drama | 15 December 2006 (UK) -- A thrilling story spanning 48 hours of five individuals linked by hate and fear but brought together by fate to finally recognize each other. Director: Kabir Khan Writers: Kabir Khan, Sandeep Shrivastava (additional dialogue) (as Sandeep
Killing Zoe (1993) ::: 6.5/10 -- R | 1h 36min | Crime, Thriller | September 1994 (USA) -- The cab driver sets American Zed up with Zoe in his Paris hotel. Despite FFR1000 charged, she's an art student with day jobs e.g. bank. Safecracker Zed meets his junkie friend after 11 years to rob a bank. Director: Roger Avary Writer:
Knowing Me, Knowing You with Alan Partridge ::: TV-14 | 45min | Comedy | TV Series (19941995) Alan Partridge hosts his own chat show on the BBC. He insults and belittles almost all of his guests and is humiliated by the rest. Stars: Steve Coogan, Rebecca Front, Patrick Marber Available on Amazon
Kung Fu Panda (2008) ::: 7.5/10 -- PG | 1h 32min | Animation, Action, Adventure | 6 June 2008 (USA) -- The Dragon Warrior has to clash against the savage Tai Lung as China's fate hangs in the balance. However, the Dragon Warrior mantle is supposedly mistaken to be bestowed upon an obese panda who is a novice in martial arts. Directors: Mark Osborne, John Stevenson Writers:
Kung Fu Panda: Legends of Awesomeness ::: TV-Y7 | 22min | Animation, Action, Adventure | TV Series (20112016) -- The further adventures of Po the Dragon Warrior and his friends. Stars: Mick Wingert, Kari Wahlgren, Fred Tatasciore Available on Amazon
Kyle XY ::: TV-14 | 1h | Drama, Mystery, Romance | TV Series (20062009) -- A family takes in a formerly institutionalized teen savant who is missing standard human behaviors such as anger, joy, and love. Creators: Eric Bress, J. Mackye Gruber
Ladyhawke (1985) ::: 7.0/10 -- PG-13 | 2h 1min | Adventure, Comedy, Drama | 12 April 1985 (USA) -- The thief Gaston escapes the dungeon of medieval Aquila through the latrine. Soldiers are about to kill him when Navarre saves him. Navarre, traveling with his spirited hawk, plans to kill the bishop of Aquila with help from Gaston. Director: Richard Donner Writers:
Late Night with Conan O'Brien ::: TV-14 | 1h | Comedy, Music, Talk-Show | TV Series (19932009) Conan O'Brien, a Harvard Lampoon alumnus, hosts this late-night comedy/talk-show, which is often silly and whimsical. Stars: Conan O'Brien, Andy Richter, Joel Godard Available on Amazon
Lord of the Flies (1963) ::: 6.9/10 -- Not Rated | 1h 32min | Adventure, Drama, Thriller | 13 August 1963 -- Lord of the Flies Poster -- Schoolboys marooned on a Pacific island create their own savage civilization. Director: Peter Brook Writer:
Lord of the Flies (1990) ::: 6.4/10 -- R | 1h 30min | Adventure, Drama, Thriller | 16 March 1990 (USA) -- Stranded on an island, a group of schoolboys degenerate into savagery. Director: Harry Hook Writers: William Golding (novel) (as Sir William Golding), Jay Presson Allen (screenplay) (as Sara Schiff)
Love & Mercy (2014) ::: 7.4/10 -- PG-13 | 2h 1min | Biography, Drama, Music | 19 June 2015 (USA) -- In the 60s, Beach Boys leader Brian Wilson struggles with emerging psychosis as he attempts to craft his avant-garde pop masterpiece. In the 80s, he is a broken, confused man under the 24-hour watch of shady therapist Dr. Eugene Landy. Director: Bill Pohlad Writers:
Man Hunt (1941) ::: 7.3/10 -- Not Rated | 1h 45min | Drama, Thriller, War | 20 June 1941 (USA) -- British hunter Thorndike vacationing in Bavaria has Hitler in his gun sight. He is captured, beaten, left for dead, and escapes back to London where he is hounded by German agents and aided by a young woman. Director: Fritz Lang Writers: Geoffrey Household (novel), Dudley Nichols (screenplay) Stars:
Man v. Food ::: TV-G | 30min | Reality-TV | TV Series (2008 ) Host Adam Richman (and subsequently Casey Webb) travels around the U.S., taking on a variety of local eating challenges involving meal size, spiciness and other daunting factors. Stars: Adam Richman, Casey Webb, Joey Chestnut Available on Amazon
Man vs. Wild ::: TV-PG | 1h | Adventure, Reality-TV | TV Series (20062020) Bear Grylls travels the world in search of challenges to his survival skills. Stars: Bear Grylls, Will Ferrell, Sean Lacoste Available on Amazon
Miranda ::: TV-MA | 30min | Comedy | TV Series (20092015) Socially inept Miranda always gets into awkward situations; working in her joke shop with best friend Stevie, being hounded by her pushy mother, and around her crush Gary. Stars: Miranda Hart, Patricia Hodge, Tom Ellis Available on Amazon
Mobile Suit Gundam Wing ::: Shin kid senki Gundam W (original tit ::: TV-PG | 30min | Animation, Action, Adventure | TV Series (19951996) A squadron of giant robot pilots of a beleaguered Earth colony bring the war to their oppressive home planet. Stars: Hikaru Midorikawa, Toshihiko Seki, Ryz Ishino Available on Amazon
Mozart and the Whale (2005) ::: 6.9/10 -- PG-13 | 1h 34min | Comedy, Drama, Romance | 2 February 2006 (Turkey) -- A love story between two savants with Asperger's syndrome, a kind of autism, whose conditions sabotage their budding relationship. Director: Petter Nss Writer: Ronald Bass (as Ron Bass)
Mr. Bean: The Animated Series ::: TV-Y7 | 11min | Animation, Comedy, Family | TV Series (20022019) -- A clueless yet clever loner bungles his way through life in London. Stars: Rowan Atkinson, Jon Glover, Sally Grace Available on Amazon
Murphy's War (1971) ::: 6.8/10 -- GP | 1h 47min | Drama, War | 14 January 1971 (UK) -- A lone survivor from a British naval ship is obsessed with getting revenge on a German U-boat crew that massacred his shipmates in the water. Director: Peter Yates Writers: Max Catto (novel), Stirling Silliphant (screenplay) Stars:
Mutiny on the Bounty (1962) ::: 7.3/10 -- Not Rated | 2h 58min | Adventure, Drama, History | 8 November 1962 -- Mutiny on the Bounty Poster -- In 1787, British ship Bounty leaves Portsmouth to bring a cargo of bread-fruit from Tahiti but the savage on-board conditions imposed by Captain Bligh trigger a mutiny led by officer Fletcher Christian. Directors: Lewis Milestone, Carol Reed (uncredited) Writers:
My Family (1995) ::: 7.3/10 -- R | 2h 8min | Drama | 3 May 1995 (USA) -- A man makes his way from Mexico to L.A. in the 1920s, gets married and raises a big family there. The movie follows the children until they, too, get married and have children in the 1960s. Director: Gregory Nava Writers:
My Man Godfrey (1936) ::: 8.0/10 -- Not Rated | 1h 34min | Comedy, Drama, Romance | 6 September 1936 (USA) -- A scatterbrained socialite hires a vagrant as a family butler - but there's more to Godfrey than meets the eye. Director: Gregory La Cava Writers: Morrie Ryskind (screen play), Eric Hatch (screen play) | 1 more
NCIS: Los Angeles ::: TV-14 | 43min | Action, Crime, Drama | TV Series (2009 ) -- The Naval Criminal Investigation Service's Office of Special Projects takes on the undercover work and the hard to crack cases in LA. Key agents are G. Callen and Sam Hanna, streets kids risen through the ranks. Creator:
NCIS ::: NCIS: Naval Criminal Investigative Service (original tit ::: TV-14 | 1h | Action, Crime, Drama | TV Series (2003 ) -- The cases of the Naval Criminal Investigative Service's Washington, D.C. Major Case Response Team, led by Special Agent Leroy Jethro Gibbs. Creators:
Night of the Living Dead (1968) ::: 7.9/10 -- Not Rated | 1h 36min | Horror, Thriller | 4 October 1968 (USA) -- A ragtag group of Pennsylvanians barricade themselves in an old farmhouse to remain safe from a horde of flesh-eating ghouls that are ravaging the East Coast of the United States. Director: George A. Romero Writers:
Nine Lives (2005) ::: 6.7/10 -- R | 1h 55min | Drama | 2 September 2005 (Italy) -- Captives of the very relationships that define and sustain them, nine women resiliently meet the travails and disappointments of life. Director: Rodrigo Garca Writer: Rodrigo Garca Stars:
Not Going Out ::: TV-MA | 30min | Comedy | TV Series (2006 ) The mishaps of slacker Lee, Lee's best mate Tim, Lee's long-suffering landlady and the love of Lee's life, Lucy, and Tim's well-meaning but dim-witted girlfriend Daisy. Stars: Lee Mack, Sally Bretton, Katy Wix Available on Amazon
Oh My Goddess! ::: Aa! Megamisama! (original title) Not Rated | 2h 40min | Animation, Comedy, Drama | TV Mini-Series (1993-1994) Episode Guide 5 episodes Oh My Goddess! Poster A college student receives an unexpected wish from a goddess and asks her to stay with him forever, but that brings complications. Stars: Juliet Cesario, Kikuko Inoue, Masami Kikuchi Available on Amazon
O Maidens in Your Savage Season ::: TV-14 | 24min | Animation, Comedy, Drama | TV Series (2019- ) Episode Guide 12 episodes O Maidens in Your Savage Season Poster The girls in a high school literature club do a little icebreaker to get to know each other: answering the question, "What's one thing you want to do before you die?" One of the girls ... S Stars: Elissa Cuellar, Blake Jackson, Brittney Karbowski
One Crazy Summer (1986) ::: 6.5/10 -- PG | 1h 33min | Comedy, Romance | 8 August 1986 (USA) -- An aspiring teenage cartoonist and his friends come to the aid of a singer trying to save her family property from developers. Director: Savage Steve Holland Writer: Savage Steve Holland
One Foot in the Grave ::: TV-PG | 1h 30min | Comedy, Drama | TV Series (19902001) Victor Meldrew is a retiree who attracts bad luck. If he's not driving his long suffering wife Margaret crazy with his constant moaning, he's fighting with neighbours. Stars: Richard Wilson, Annette Crosbie, Doreen Mantle Available on Amazon
One Night in Miami... (2020) ::: 7.2/10 -- One Night in Miami (original title) -- One Night in Miami... Poster -- A fictional account of one incredible night where icons Muhammad Ali, Malcolm X, Sam Cooke, and Jim Brown gathered discussing their roles in the Civil Rights Movement and cultural upheaval of the 60s. Director: Regina King Writers:
Open All Hours ::: 30min | Comedy | TV Series (19761985) Arkwright is a miserly and eccentric shopkeeper with a stammer, who longs to marry his lifelong love Nurse Gladys. He runs a small town grocery store along with his errand boy and nephew, Granville and a particularly dangerous till. Stars: Ronnie Barker, David Jason, Lynda Baron Available on Amazon
Our Man in Havana (1959) ::: 7.2/10 -- Not Rated | 1h 51min | Comedy, Crime, Drama | 19 February 1960 (West -- Our Man in Havana Poster -- Jim Wormold, who is a vacuum cleaner salesman, participates as an Agent in the British Secret Service. But he soon realizes that his plans by lying are going to get him into trouble. Director: Carol Reed Writer:
Owari no serafu ::: TV-14 | 24min | Animation, Action, Adventure | TV Series (2015) -- In 2012, the world allegedly comes to an end at the hands of a human-made virus, ravaging the global populace and leaving only children untouched. It is at this time that vampires emerge from the recesses of the earth. Stars:
Paradise Lost 2: Revelations (2000) ::: 7.6/10 -- Unrated | 2h 10min | Documentary, Crime | TV Movie 12 March 2001 -- The case of the West Memphis Three, its questionable circumstances and the parties involved are followed up years later. Directors: Joe Berlinger, Bruce Sinofsky Stars: Damien Wayne Echols, Melissa Byers, Norris Deajon Available on Amazon
Phoenix Nights ::: 25min | Comedy | TV Series (20012002) The misadventures of club owner Brian Potter who is determined to make The Phoenix Club the best working men's club in Greater Manchester. Stars: Peter Kay, Dave Spikey, Justin Moorhouse Available on Amazon
Planetes ::: TV-14 | 25min | Animation, Drama, Sci-Fi | TV Series (2003-2004) Episode Guide 26 episodes Planetes Poster In the year 2075, mankind has reached a point where journeying between Earth, the moon and the space stations is part of daily life. However, the progression of technology in space has also... S Stars: Joe Cappelletti, Nao Nagasawa, Beau Billingslea Available on Amazon
Poirot ::: TV-14 | 1h 40min | Crime, Drama, Mystery | TV Series (19892013) -- The cases of eccentric, but sharp, Belgian detective Hercule Poirot. Stars: David Suchet, Hugh Fraser, Philip Jackson Available on Amazon
Porridge ::: TV-14 | 45min | Comedy, Crime | TV Series (19741977) The prison life of Fletcher, a criminal serving a five-year sentence, as he strives to bide his time, keep his record clean, and refuses to be ground down by the prison system. Stars: Ronnie Barker, Brian Wilde, Fulton Mackay Available on Amazon
Prince Avalanche (2013) ::: 6.4/10 -- R | 1h 34min | Comedy, Drama | 19 September 2013 (Netherlands) -- Two highway road workers spend the summer of 1988 away from their city lives. The isolated landscape becomes a place of misadventure as the men find themselves at odds with each other and the women they left behind. Director: David Gordon Green Writers:
Promised Land (2012) ::: 6.6/10 -- R | 1h 46min | Drama | 4 January 2013 (USA) -- A salesman for a natural gas company experiences life-changing events after arriving in a small town, where his corporation wants to tap into the available resources. Director: Gus Van Sant Writers:
Psychoville ::: TV-MA | 30min | Comedy, Horror, Mystery | TV Series (20092011) A group of seemingly unrelated strangers all receive a mysterious note stating "I know what you did", which sends their lives into a downward spiral. Stars: Reece Shearsmith, Steve Pemberton, Daniel Kaluuya Available on Amazon
Pursuit of the Graf Spee (1956) ::: 6.6/10 -- The Battle of the River Plate (original title) -- Pursuit of the Graf Spee Poster In the first major naval battle of World War II, the British Navy must find and destroy a powerful German warship. Directors: Michael Powell, Emeric Pressburger Writers: Michael Powell, Emeric Pressburger Stars:
Rain Man (1988) ::: 8.0/10 -- R | 2h 13min | Drama | 16 December 1988 (USA) -- Selfish yuppie Charlie Babbitt's father left a fortune to his savant brother Raymond and a pittance to Charlie; they travel cross-country. Director: Barry Levinson Writers: Barry Morrow (story), Ronald Bass (screenplay) | 1 more credit
Ratatouille (2007) ::: 8.0/10 -- G | 1h 51min | Animation, Adventure, Comedy | 29 June 2007 (USA) -- A rat who can cook makes an unusual alliance with a young kitchen worker at a famous restaurant. Directors: Brad Bird, Jan Pinkava (co-director) Writers: Brad Bird (screenwriter), Jan Pinkava (original story by) | 5 more
Reading Rainbow ::: TV-Y | 30min | Family | TV Series (1983 ) Levar Burton introduces young viewers to illustrated readings of children's literature and explores their related subjects. Stars: LeVar Burton, Jennifer Betit Yen, Arnold Stang Available on Amazon
Renaissance (2006) ::: 6.7/10 -- R | 1h 45min | Animation, Action, Sci-Fi | 15 March 2006 (France) -- In 2054, Paris is a labyrinth where all movement is monitored and recorded. Casting a shadow over everything is the city's largest company, Avalon, which insinuates itself into every aspect of contemporary life to sell its primary export, youth and beauty. In this world of stark contrasts and rigid laws, the populace is kept in line and accounted for. Director: Christian Volckman
Rio Grande (1950) ::: 7.1/10 -- Passed | 1h 45min | Romance, Western | 15 November 1950 (USA) -- A cavalry officer posted on the Rio Grande is confronted with murderous raiding Apaches, a son who's a risk-taking recruit and his wife from whom he has been separated for many years. Director: John Ford Writers:
Ripley's Game (2002) ::: 6.6/10 -- R | 1h 50min | Crime, Drama, Mystery | 7 February 2003 (Italy) -- A dying family man in need of money is persuaded to assassinate a European crime boss. Director: Liliana Cavani Writers: Charles McKeown, Liliana Cavani | 1 more credit
RuPaul's Drag Race ::: TV-14 | 1h 3min | Game-Show, Reality-TV | TV Series (2009 ) -- RuPaul searches for America's next drag superstar. Stars: RuPaul, Michelle Visage, Santino Rice Available on Amazon
Rupert ::: TV-Y7 | 30min | Animation, Adventure, Family | TV Series (1991-2020) Episode Guide 79 episodes Rupert Poster The adventures of a young bear named Rupert who unintentionally ends up in faraway/mystical places, but at the end manages to make it back safely to his home of Nutwood. Stars: Julie Lemieux, Valerie Boyle, Guy Bannerman Available on Amazon
Rustom (2016) ::: 7.1/10 -- Not Rated | 2h 28min | Crime, Drama, Thriller | 12 August 2016 (USA) -- A naval officer returns home to find out about his wife's affair. Soon, he surrenders after murdering the lover but as the case unfolds, it starts to reveal his hidden intention. Director: Dharmendra Suresh Desai Writer:
Savageland (2015) ::: 6.0/10 -- Not Rated | 1h 20min | Crime, Horror, Thriller | 24 February 2017 (USA) -- When a small town near the Arizona-Mexico border is wiped out overnight, suspicion falls on the lone survivor. But a roll of photos the survivor took that night tells a different story. Directors: Phil Guidry (co-director), Simon Herbert (co-director) | 1 more credit Writers:
Savages (2012) ::: 6.5/10 -- R | 2h 11min | Crime, Thriller | 6 July 2012 (USA) -- Pot growers Ben and Chon face off against the Mexican drug cartel who kidnapped their shared girlfriend. Director: Oliver Stone Writers: Shane Salerno (screenplay), Don Winslow (screenplay) | 2 more credits
Selena (1997) ::: 6.8/10 -- PG | 2h 7min | Biography, Drama, Music | 21 March 1997 (USA) -- The true story of Selena, a Texas-born Tejano singer who rose from cult status to performing at the Astrodome, as well as having chart topping albums on the Latin music charts. Director: Gregory Nava Writer:
Selma (2014) ::: 7.5/10 -- PG-13 | 2h 8min | Biography, Drama, History | 9 January 2015 (USA) -- A chronicle of Dr. Martin Luther King, Jr.'s campaign to secure equal voting rights via an epic march from Selma to Montgomery, Alabama, in 1965. Director: Ava DuVernay Writer:
Sergeant Rutledge (1960) ::: 7.4/10 -- Approved | 1h 51min | Crime, Western | 25 May 1960 (USA) -- Respected black cavalry Sergeant Brax Rutledge stands court-martial for raping and killing a white woman and murdering her father, his superior officer. Director: John Ford Writers:
Seven Up! (1964) ::: 8.0/10 -- 40min | Documentary, Biography | TV Movie 5 May 1964 -- A group of seven-year-old British children from widely ranging backgrounds are interviewed about a range of subjects.The original intention was that they would be interviewed again in the ... S Director: Paul Almond Stars: Douglas Keay, Bruce Balden, Jacqueline Bassett Available on Amazon
Shaun the Sheep Movie (2015) ::: 7.3/10 -- PG | 1h 25min | Animation, Adventure, Comedy | 5 August 2015 (USA) -- When Shaun decides to take the day off and have some fun, he gets a little more action than he bargained for. A mix up with the Farmer, a caravan and a very steep hill lead them all to the Big City and it's up to Shaun and the flock to return everyone safely to the green grass of home. Directors: Mark Burton, Richard Starzak
Sightseers (2012) ::: 6.5/10 -- Not Rated | 1h 28min | Adventure, Comedy, Crime | 10 May 2013 (USA) -- Chris wants to show girlfriend Tina his world, but events soon conspire against the couple and their dream caravan holiday takes a very wrong turn. Director: Ben Wheatley Writers:
Silent Hill (2006) ::: 6.5/10 -- R | 2h 5min | Action, Adventure, Fantasy | 21 April 2006 (USA) -- A woman, Rose, goes in search for her adopted daughter within the confines of a strange, desolate town called Silent Hill. Director: Christophe Gans Writer: Roger Avary
Soldier Blue (1970) ::: 6.9/10 -- R | 1h 52min | Western | 22 January 1971 (Canada) -- After a cavalry patrol is ambushed by the Cheyenne, the two survivors, a soldier and a woman, must reach the safety of the nearest fort. Director: Ralph Nelson Writers: Theodore V. Olsen (novel), John Gay (screenplay) Stars:
Stage Door (1937) ::: 7.7/10 -- Approved | 1h 32min | Comedy, Drama | 8 October 1937 (USA) -- A chronicle of the ambitions, dreams, and disappointments of aspiring actresses who all live in the same boarding house. Director: Gregory La Cava (as Gregory LaCava) Writers: Morrie Ryskind (screen play), Anthony Veiller (screen play) | 2 more
Still Game ::: TV-14 | 30min | Comedy | TV Series (20022019) Cult Scottish comedy about the lives of two OAP's Jack and Victor and their views on how it used to be in the old days and how bad it is now in the fictional area of Craiglang, Glasgow. Stars: Ford Kiernan, Greg Hemphill, Paul Riley Available on Amazon
Sunflower (1970) ::: 7.4/10 -- I girasoli (original title) -- Sunflower Poster An Italian woman conducts a desperate search for her husband, a soldier considered missing in action in Russia during WWII. Director: Vittorio De Sica Writers: Tonino Guerra (story and screenplay) (as Antonio Guerra), Cesare Zavattini (story and screenplay) | 1 more credit
That Man from Rio (1964) ::: 7.1/10 -- L'homme de Rio (original title) -- (France) That Man from Rio Poster -- A young man comes to the rescue of his girlfriend abducted by thieves and brought to Rio. An extravagant adventure ensues. Director: Philippe de Broca Writers:
That Mitchell and Webb Look ::: 12h | Comedy, Fantasy | TV Series (20062010) A comedy sketch show featuring David Mitchell and Robert Webb. Stars: David Mitchell, Robert Webb, James Bachman Available on Amazon
That Mitchell and Webb Look ::: 12h | Comedy, Fantasy | TV Series (2006 ) A comedy sketch show featuring David Mitchell and Robert Webb. Stars: David Mitchell, Robert Webb, James Bachman Available on Amazon
The Accountant (2016) ::: 7.3/10 -- R | 2h 8min | Action, Crime, Drama | 14 October 2016 (USA) -- As a math savant uncooks the books for a new client, the Treasury Department closes in on his activities, and the body count starts to rise. Director: Gavin O'Connor Writer:
The All-New Popeye Hour ::: TV-G | 1h | Animation, Short, Adventure | TV Series (19781983) The new adventures of Popeye the Sailor Man and his friends. Stars: Marilyn Schreffler, Jack Mercer, Hal Smith Available on Amazon
The Americanization of Emily (1964) ::: 7.3/10 -- Approved | 1h 55min | Comedy, Drama, Romance | 27 October 1964 (USA) -- An American Naval Officer's talent for living the good life in wartime is challenged when he falls in love and is sent on a dangerous mission. Director: Arthur Hiller Writers: Paddy Chayefsky (screenplay), William Bradford Huie (novel)
The Animals of Farthing Wood ::: 25min | Animation, Adventure, Drama | TV Series (19931995) A group of wild animal friends are forced to move to a park after humans drive them away from their old home. Stars: Rupert Farley, Stacey Gregg, Ron Moody Available on Amazon
The Assignment (1997) ::: 6.9/10 -- R | 1h 55min | Action, Crime, Thriller | 26 September 1997 (USA) -- An American naval officer is recruited for an operation to eliminate his lookalike, the infamous terrorist Carlos The Jackal. Director: Christian Duguay Writers: Dan Gordon, Sabi H. Shabtai
The Batman ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (20042008) -- Billionaire Bruce Wayne fights crime and evil as the mysterious Batman. Stars: Rino Romano, Alastair Duncan, Evan Sabara Available on Amazon
The Benny Hill Show ::: TV-PG | 30min | Comedy | TV Series (19691989) -- A skit based show with Benny Hill, often containing smutty humour. Stars: Benny Hill, Henry McGee, Jackie Wright Available on Amazon
The Boxtrolls (2014) ::: 6.8/10 -- PG | 1h 36min | Animation, Adventure, Comedy | 26 September 2014 (USA) -- A young orphaned boy raised by underground cave-dwelling trash collectors tries to save his friends from an evil exterminator. Directors: Graham Annable, Anthony Stacchi Writers: Irena Brignull (screenplay), Adam Pava (screenplay) | 4 more credits
The Bravados (1958) ::: 7.0/10 -- Approved | 1h 38min | Drama, Western | 1 August 1958 (West Germany) -- A man is chasing four outlaws who killed his wife and finds them in a small town's jail, but they escape to Mexico. Director: Henry King Writers: Philip Yordan (screenplay), Frank O'Rourke (novel)
The Bugs Bunny/Looney Tunes Comedy Hour ::: 45min | Animation, Family, Comedy | TV Series (19851986) A Saturday morning series, collecting of some of the most popular classic cartoons from the Looney Tunes catalogue. Stars: Mel Blanc, June Foray Available on Amazon
The Caine Mutiny (1954) ::: 7.7/10 -- Not Rated | 2h 4min | Drama, War | 24 June 1954 (USA) -- When a U.S. Naval captain shows signs of mental instability that jeopardizes the ship, the first officer relieves him of command and faces court martial for mutiny. Director: Edward Dmytryk Writers:
The Case-Book of Sherlock Holmes ::: 1h | Crime, Drama, Mystery | TV Series (19911993) Holmes and Dr. Watson solve the mysteries of the Disappearance of Lady Frances Carfax, Thor Bridge, Shoscombe Old Place, The Boscombe Valley Mystery, The Illustrious Client and The Creeping Man. Stars: Jeremy Brett, Edward Hardwicke, Rosalie Williams Available on Amazon
The Catherine Tate Show ::: TV-MA | 30min | Comedy | TV Series (20042009) Sketches by Catherine Tate and her comedy troupe. Stars: Catherine Tate, Mathew Horne, Niky Wardley Available on Amazon
The Dig (2021) ::: 7.1/10 -- PG-13 | 1h 52min | Biography, Drama, History | 29 January 2021 (USA) -- An archaeologist embarks on the historically important excavation of Sutton Hoo in 1938. Director: Simon Stone Writers: Moira Buffini (screenplay), John Preston (novel)
The Duchess (2008) ::: 6.9/10 -- PG-13 | 1h 50min | Biography, Drama, History | 10 October 2008 (USA) -- A chronicle of the life of 18th-century aristocrat Georgiana, Duchess of Devonshire, who was reviled for her extravagant political and personal life. Director: Saul Dibb Writers:
The Evil Eye (1963) ::: 7.1/10 -- La ragazza che sapeva troppo (original title) -- The Evil Eye Poster -- A mystery novel-loving American tourist witnesses a murder in Rome, and soon finds herself and her suitor caught up in a series of killings. Director: Mario Bava Writers:
The Extraordinary Journey of the Fakir (2018) ::: 6.9/10 -- PG-13 | 1h 32min | Adventure, Comedy, Drama | 20 June 2019 (USA) -- Ajatashatru Lavash Patel has lived all his life in a small Mumbai neighborhood tricking people with street magic and fakir stunts. He sets out on a journey to find his estranged father but instead gets dragged on a never-ending adventure. Director: Ken Scott Writers:
The Fast Show ::: TV-14 | 30min | Comedy | TV Series (19942014) UK comedy sketch show depicting most forms of stereotypical British society. Stars: Paul Whitehouse, Charlie Higson, Arabella Weir Available on Amazon
The Good Doctor ::: TV-14 | 41min | Drama | TV Series (2017 ) Next Episode Monday, March 22 -- Shaun Murphy, a young surgeon with autism and Savant syndrome, is recruited into the surgical unit of a prestigious hospital. Creator:
The Great Ziegfeld (1936) ::: 6.7/10 -- Passed | 2h 56min | Biography, Drama, Musical | 8 April 1936 (USA) -- The ups and downs of Florenz Ziegfeld Jr., famed producer of extravagant stage revues, are portrayed. Director: Robert Z. Leonard Writer: William Anthony McGuire (screenplay)
The Guns of Navarone (1961) ::: 7.5/10 -- TV-PG | 2h 38min | Action, Adventure, Drama | 28 April 1961 (UK) -- A team of allied saboteurs are assigned an impossible mission: infiltrate an impregnable Nazi-held island and destroy the two enormous long-range field guns that prevent the rescue of 2,000 trapped British soldiers. Director: J. Lee Thompson Writers:
The Hallelujah Trail (1965) ::: 6.6/10 -- Approved | 2h 45min | Comedy, Western | 23 June 1965 (USA) -- On its way to Denver, a cargo of whiskey destined for the miners, is sought after by the Temperance League, the U.S. Cavalry, the local Indians and the miners themselves. Director: John Sturges Writers:
The Hitchhiker's Guide to the Galaxy ::: TV-PG | 2h 32min | Adventure, Comedy, Sci-Fi | TV Series (1981) Arthur Dent and his friend Ford Prefect escape the destruction of Earth only to face incredible trials, tribulations and adventures in space and time. Stars: Simon Jones, David Dixon, Peter Jones Available on Amazon
The Huckleberry Hound Show ::: TV-G | 30min | Animation, Comedy, Family | TV Series (19581962) -- The adventures of a blue dog with a southern accent. Stars: Daws Butler, Don Messick, Doug Young Available on Amazon
The Jetsons ::: TV-Y7 | 25min | Animation, Comedy, Family | TV Series (19621963) -- The misadventures of a futuristic family. Stars: George O'Hanlon, Janet Waldo, Mel Blanc Available on Amazon
The Joy of Painting ::: TV-G | 30min | Documentary, Family | TV Series (19831994) In this half-hour program, artist Bob Ross paints on canvas a beautiful oil painting. Stars: Bob Ross, Steve Ross, Dana Jester Available on Amazon
The Last Ship ::: TV-14 | 1h | Action, Drama, Sci-Fi | TV Series (20142018) -- The crew of a naval destroyer is forced to confront the reality of a new existence when a pandemic kills off most of the earth's population. Creators: Steven Kane, Hank Steinberg
The Legend of Korra ::: TV-Y7-FV | 23min | Animation, Action, Adventure | TV Series (20122014) -- Avatar Korra fights to keep Republic City safe from the evil forces of both the physical and spiritual worlds. Creators: Michael Dante DiMartino, Bryan Konietzko
The Lost City (2005) ::: 6.6/10 -- R | 2h 24min | Drama, Romance | 26 May 2006 (USA) -- A wealthy Havana club owner and his family are torn apart by the violent sociopolitical upheaval brought about by the transition from the dictatorial regime of Batista to the Marxist revolution led by Fidel Castro in 1950s Cuba. Director: Andy Garcia Writer:
The Lost Valentine (2011) ::: 7.5/10 -- TV-PG | 1h 27min | Drama, Romance | TV Movie 30 January 2011 -- Lucas Thomas's grandmother Caroline returns every Valentine's Day to the station where, at their then first wedding anniversary, she waved off to the Pacific war theatre in 1944. Naval ... S Director: Darnell Martin Writers:
The Master (2012) ::: 7.2/10 -- R | 2h 18min | Drama | 21 September 2012 (USA) -- A Naval veteran arrives home from war unsettled and uncertain of his future - until he is tantalized by the Cause and its charismatic leader. Director: Paul Thomas Anderson Writer:
The Memoirs of Sherlock Holmes ::: TV-PG | 5h 6min | Crime, Drama, Mystery | TV Mini-Series (1994) Episode Guide 6 episodes The Memoirs of Sherlock Holmes Poster The last installment of Sherlock Holmes' investigations. Stars: Jeremy Brett, Rosalie Williams, Edward Hardwicke Available on Amazon
The Miseducation of Cameron Post (2018) ::: 6.6/10 -- Not Rated | 1h 31min | Drama | 7 September 2018 (UK) -- In 1993, a teenage girl is forced into a gay conversion therapy center by her conservative guardians. Director: Desiree Akhavan Writers: Desiree Akhavan (screenplay), Cecilia Frugiuele (screenplay) | 1 more
The Muppets (2011) ::: 7.1/10 -- PG | 1h 43min | Adventure, Comedy, Family | 23 November 2011 (USA) -- A Muppet fanatic with some help from his 2 human compatriots must regroup the Muppet gang to stop an avaricious oil mogul from taking down one of their precious life-longing treasures. Director: James Bobin Writers:
The Next Three Days (2010) ::: 7.3/10 -- PG-13 | 2h 13min | Action, Crime, Drama | 19 November 2010 (USA) -- A married couple's life is turned upside down when the wife is accused of a murder. Director: Paul Haggis Writers: Paul Haggis (screenplay), Fred Cavay (screenplay "Pour elle") | 1 more
The Night Porter (1974) ::: 6.7/10 -- Il portiere di notte (original title) -- The Night Porter Poster -- A concentration camp survivor rekindles her sadomasochistic relationship with her lover, a former SS officer - now working as a night porter at a Vienna hotel - but his former Nazi associates begin stalking them. Director: Liliana Cavani
The No. 1 Ladies' Detective Agency ::: TV-PG | 1h | Comedy, Crime, Drama | TV Series (20082009) -- A woman opens her own detective agency in Botswana. Stars: Jill Scott, Anika Noni Rose, Lucian Msamati Available on Amazon
The Pink Panther Show ::: TV-Y | 1h 30min | Animation, Comedy, Family | TV Series (19692011) A classy, resourceful panther has plenty of hilarious misadventures, outwitting those who annoy him with his clever tricks. Stars: Larry D. Mann, Frank Welker, Rich Little Available on Amazon
The Prime of Miss Jean Brodie (1969) ::: 7.6/10 -- M/PG | 1h 56min | Comedy, Drama, Romance | 2 April 1969 (Canada) -- An eccentric Scottish schoolteacher's extravagantly romantic ideas about life--and love--overly impress her young pupils and bring her into conflict with her school's conservative headmistress. Director: Ronald Neame Writers:
The Royle Family ::: 45min | Comedy | TV Series (19982012) A British sitcom about a family going through everyday life in the Royle family house. Stars: Ricky Tomlinson, Sue Johnston, Caroline Aherne Available on Amazon
The Rules of Attraction (2002) ::: 6.7/10 -- R | 1h 50min | Comedy, Drama, Romance | 11 October 2002 (USA) -- The incredibly spoiled and overprivileged students of Camden College are a backdrop for an unusual love triangle between a drug dealer, a virgin and a bisexual classmate. Director: Roger Avary Writers:
The Sand Pebbles (1966) ::: 7.6/10 -- PG-13 | 3h 2min | Adventure, Drama, Romance | 20 December 1966 (USA) -- In 1926, a U.S. Naval engineer gets assigned to a gunboat on a rescue mission in war-torn China. Director: Robert Wise Writers: Richard McKenna (novel), Robert Anderson (screenplay)
The Savages (2007) ::: 7.1/10 -- R | 1h 53min | Comedy, Drama | 1 February 2008 (USA) -- A sister and brother face the realities of familial responsibility as they begin to care for their ailing father. Director: Tamara Jenkins Writer: Tamara Jenkins
The Sound of Music (1965) ::: 8.0/10 -- G | 2h 52min | Biography, Drama, Family | 1 April 1965 (USA) -- A woman leaves an Austrian convent to become a governess to the children of a Naval officer widower. Director: Robert Wise Writers: George Hurdalek (with the partial use of ideas by) (as Georg Hurdalek),
The Strain ::: TV-MA | 43min | Drama, Fantasy, Horror | TV Series (20142017) -- A mysterious viral outbreak with hallmarks of an ancient and evil strain of vampirism ravages the city of New York. Creators: Guillermo del Toro, Chuck Hogan
The Trip (2010) ::: 7.0/10 -- Not Rated | 1h 52min | Comedy, Drama | 24 April 2011 (Greece) -- Steve Coogan has been asked by The Observer to tour the country's finest restaurants, but after his girlfriend backs out on him he must take his best friend and source of eternal aggravation, Rob Brydon. Director: Michael Winterbottom Stars:
The Twelve Tasks of Asterix (1976) ::: 7.7/10 -- Les 12 travaux d'Astrix (original title) -- The Twelve Tasks of Asterix Poster -- A group of indomitable Gauls are challenged by Roman Emperor Julius Caesar to accomplish twelve impossible tasks. Directors: Ren Goscinny, Henri Gruel | 2 more credits Writers:
The Unbelievable Truth (1989) ::: 7.3/10 -- R | 1h 30min | Comedy, Drama, Romance | 8 November 1990 (Australia) -- A man returns to his home town after serving a prison sentence for homicide, and finds that the details of the crime have been forgotten and replaced with local legends and rumors. Director: Hal Hartley Stars: Adrienne Shelly, Robert John Burke, Chris Cooke Available on Amazon
The Undefeated (1969) ::: 6.7/10 -- Passed | 1h 59min | Action, Adventure, Romance | 27 November 1969 (USA) -- After the Civil War, ex-Confederate soldiers heading for a new life in Mexico run into ex-Union cavalrymen selling horses to the Mexican government but they must join forces to fight off Mexican bandits and revolutionaries. Director: Andrew V. McLaglen Writers:
The Whip and the Body (1963) ::: 6.8/10 -- La frusta e il corpo (original title) -- The Whip and the Body Poster The ghost of a sadistic nobleman attempts to rekindle his romance with his terrorized, masochistic former lover, who is unwillingly affianced to his brother. Director: Mario Bava (as John M. Old) Writers: Ernesto Gastaldi (story and screenplay) (as Julian Berry), Ugo Guerra (story and screenplay) (as Robert Hugo) | 1 more credit
The White Crow (2018) ::: 6.6/10 -- R | 2h 7min | Biography, Drama | 22 March 2019 (UK) -- The story of Rudolf Nureyev's defection to the West. Director: Ralph Fiennes Writers: David Hare (screenplay), Julie Kavanagh (Inspired by her book: "Rudolf Nureyev: The Life")
The Winslow Boy (1999) ::: 7.3/10 -- G | 1h 44min | Drama, Romance | 29 October 1999 (UK) -- Following the theft of a postal-order, a fourteen-year old cadet is expelled from Naval College. To save the honour of the boy and his family, the pre-eminent barrister of the day is engaged to take on the might the Admiralty. Director: David Mamet Writers:
They Call Me Trinity (1970) ::: 7.5/10 -- Lo chiamavano Trinit... (original title) -- They Call Me Trinity Poster A lazy, unorthodox gunfighter and his portly, horse-thieving brother defend a Mormon settlement from a land-grabbing Major, a Mexican bandit, and their henchmen. Director: Enzo Barboni (as E.B. Clucher) Writers: Enzo Barboni (story and screenplay) (as E.B. Clucher), Gene Luotto (dialogue)
The Yogi Bear Show ::: TV-G | 30min | Animation, Comedy, Family | TV Series (19611988) Yogi, a smooth, talkative forest bear looks to raid park goers picnic baskets, while Park Ranger Smith tries to stop him. Stars: Daws Butler, Don Messick, Jimmy Weldon Available on Amazon
The Young Ones ::: 6h 50min | Comedy | TV Series (19821984) The crazy and sometimes surreal comedic adventures of four very different students in Thatcher's Britain. Stars: Rik Mayall, Adrian Edmondson, Nigel Planer Available on Amazon
Thundercats ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (19851989) -- A team of humanoid cats fight evil in their adopted home world. Stars: Bob McFadden, Larry Kenney, Earl Hammond Available on Amazon
Tora! Tora! Tora! (1970) ::: 7.5/10 -- G | 2h 24min | Action, Drama, History | 23 September 1970 (USA) -- The story of the 1941 Japanese air raid on Pearl Harbor, and the series of preceding American blunders that aggravated its effectiveness. Directors: Richard Fleischer, Kinji Fukasaku | 2 more credits Writers: Larry Forrester (screenplay), Hideo Oguni (screenplay) | 3 more
Trinity Is Still My Name (1971) ::: 7.3/10 -- Continuavano a chiamarlo Trinit (original title) -- Trinity Is Still My Name Poster Bambino tries to teach his brother Trinity how to become an outlaw, but the two wind up saving a pioneer family and breaking up an arms ring instead. Director: Enzo Barboni (as E.B. Clucher) Writers: Enzo Barboni (as E.B. Clutcher), Gene Luotto (dialogue)
True Crime (1999) ::: 6.6/10 -- R | 2h 7min | Crime, Drama, Mystery | 19 March 1999 (USA) -- Can an over-the-hill journalist uncover the evidence that can prove a death row inmate's innocence just hours before his execution? Director: Clint Eastwood Writers: Andrew Klavan (novel), Larry Gross (screenplay) | 2 more credits
Wacky Races ::: 30min | Animation, Comedy, Family | TV Series (19681970) The participants of an unusual car race compete around America. Stars: Daws Butler, Don Messick, John Stephenson Available on Amazon
Wallander ::: TV-PG | 1h 30min | Crime, Drama, Mystery | TV Series (20082016) -- A television show centered on a soul-searching Swedish cop. Stars: Kenneth Branagh, Richard McCabe, Jeany Spark Available on Amazon
War Horse (2011) ::: 7.2/10 -- PG-13 | 2h 26min | Action, Adventure, Drama | 25 December 2011 (USA) -- Young Albert enlists to serve in World War I after his beloved horse is sold to the cavalry. Albert's hopeful journey takes him out of England and to the front lines as the war rages on. Director: Steven Spielberg Writers:



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