classes ::: root,
children :::
branches ::: bel, beloved, mislabelled unknown, the Beloved, unlabelled

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:bel
word class:root

see also :::

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
Awaken_the_Giant_Within
Big_Mind,_Big_Heart
City_of_God
Collected_Fictions
Dark_Night_of_the_Soul
DND_DM_Guide_5E
Enchiridion_text
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Heart_of_Matter
Hundred_Thousand_Songs_of_Milarepa
Infinite_Library
Integral_Spirituality
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Know_Yourself
Labyrinths
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Magick_Without_Tears
Manual_of_Zen_Buddhism
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
old_bookshelf
On_Belief
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Process_and_Reality
Questions_And_Answers_1954
Savitri
Spiral_Dynamics
Structure_and_Interpretation_of_Computer_Programs
The_5_Dharma_Types
The_Act_of_Creation
The_Bible
the_Book
The_Book_of_Light
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Categories
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Golden_Bough
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Imitation_of_Christ
The_Mother_With_Letters_On_The_Mother
The_Odyssey
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Power_of_Myth
The_Practice_of_Magical_Evocation
The_Republic
The_Seals_of_Wisdom
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
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

IN CHAPTERS TITLE
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
1.023_-_The_Believers
1.05_-_The_Belly_of_the_Whale
1.109_-_The_Disbelievers
1.11_-_The_Magical_Belt
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.30_-_Do_you_Believe_in_God?
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1.asak_-_My_Beloved-_dont_be_heartless_with_me
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_This_is_My_Face,_said_the_Beloved
1.bs_-_Chanting,_chanting_the_Beloveds_name
1.bs_-_You_alone_exist-_I_do_not,_O_Beloved!
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Words_Of_Belief
1.hs_-_Belief_and_unbelief
1.hs_-_Belief_brings_me_close_to_You
1.hs_-_The_Beloved
1.ia_-_Listen,_O_Dearly_Beloved
1.ia_-_When_My_Beloved_Appears
1.ia_-_When_my_Beloved_appears
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jr_-_I_Am_Only_The_House_Of_Your_Beloved
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jwvg_-_Proximity_Of_The_Beloved_One
1.kbr_-_Abode_Of_The_Beloved
1.lla_-_I_trapped_my_breath_in_the_bellows_of_my_throat
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mb_-_temple_bells_die_out
1.mb_-_The_Beloved_Comes_Home
1.okym_-_20_-_Ah,_my_Beloved,_fill_the_Cup_that_clears
1.okym_-_46_-_For_in_and_out,_above,_about,_below
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Peter_Bell_The_Third
1.poe_-_Annabel_Lee
1.poe_-_The_Bells
1.poe_-_The_Bells_-_A_collaboration
1.rmr_-_World_Was_In_The_Face_Of_The_Beloved
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_Waiting_For_The_Beloved
1.rwe_-_The_Bell
1.sig_-_Come_to_me_at_dawn,_my_beloved,_and_go_with_me
1.srd_-_Shes_found_him,_she_has,_but_Radha_disbelieves
1.stav_-_My_Beloved_One_is_Mine
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.wby_-_A_Poet_To_His_Beloved
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Gives_His_Beloved_Certain_Rhymes
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_He_Thinks_Of_Those_Who_Have_Spoken_Evil_Of_His_Beloved
1.wby_-_He_Wishes_His_Beloved_Were_Dead
1.wby_-_The_Cap_And_Bells
1.whitman_-_The_Sobbing_Of_The_Bells
1.whitman_-_The_World_Below_The_Brine
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.yb_-_Clinging_to_the_bell
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.14_-_The_Bell
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
The_Library_of_Babel
The_Library_Of_Babel_2

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.02_-_Mystic_Symbolism
0_0.02_-_Topographical_Note
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.08_-_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_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-04-04
0_1955-09-15
0_1956-04-04
0_1956-05-02
0_1956-09-12
0_1956-10-08
0_1956-10-28
0_1957-01-18
0_1957-04-09
0_1957-07-03
0_1957-10-08
0_1957-10-17
0_1957-11-12
0_1957-12-21
0_1958-01-01
0_1958-02-03b_-_The_Supramental_Ship
0_1958-04-03
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-05-17
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-07-06
0_1958-07-19
0_1958-08-08
0_1958-08-09
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-10-10
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-14
0_1958-11-15
0_1958-11-22
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-04-21
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-05-28
0_1959-06-11
0_1959-06-13a
0_1959-06-17
0_1959-07-10
0_1959-10-15
0_1960-04-13
0_1960-05-16
0_1960-06-07
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-20
0_1960-09-20
0_1960-10-11
0_1960-10-22
0_1960-10-25
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-31
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-12
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-02
0_1961-05-19
0_1961-05-23
0_1961-05-30
0_1961-06-02
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-07
0_1961-07-15
0_1961-07-18
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-25
0_1961-09-16
0_1961-10-02
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-12-16
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-15
0_1962-01-21
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-13
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-06
0_1962-03-11
0_1962-04-03
0_1962-05-15
0_1962-05-18
0_1962-05-24
0_1962-05-29
0_1962-05-31
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-07-04
0_1962-07-14
0_1962-07-21
0_1962-07-25
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-18
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-18
0_1962-09-26
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-12-04
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-12
0_1963-01-14
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-23
0_1963-03-27
0_1963-04-20
0_1963-05-15
0_1963-05-25
0_1963-06-08
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-07
0_1963-09-18
0_1963-09-25
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-11-04
0_1963-11-20
0_1963-11-23
0_1963-11-30
0_1963-12-03
0_1963-12-11
0_1963-12-14
0_1963-12-21
0_1964-01-04
0_1964-01-15
0_1964-01-29
0_1964-02-05
0_1964-03-25
0_1964-04-04
0_1964-04-08
0_1964-04-19
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-07-28
0_1964-07-31
0_1964-08-05
0_1964-08-14
0_1964-08-19
0_1964-08-26
0_1964-09-16
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-17
0_1964-10-24a
0_1964-10-30
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-28
0_1964-12-02
0_1965-01-12
0_1965-01-16
0_1965-02-19
0_1965-02-24
0_1965-03-06
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-17
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-14
0_1965-06-23
0_1965-06-26
0_1965-06-30
0_1965-07-03
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-08-07
0_1965-08-18
0_1965-08-21
0_1965-08-25
0_1965-08-31
0_1965-09-08
0_1965-09-22
0_1965-09-25
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-11-13
0_1965-11-23
0_1965-11-27
0_1965-12-04
0_1965-12-10
0_1965-12-25
0_1965-12-31
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-03-19
0_1966-03-26
0_1966-04-06
0_1966-04-20
0_1966-04-24
0_1966-04-27
0_1966-05-14
0_1966-06-02
0_1966-06-08
0_1966-06-11
0_1966-07-09
0_1966-08-03
0_1966-08-31
0_1966-09-14
0_1966-09-17
0_1966-09-21
0_1966-10-08
0_1966-10-12
0_1966-10-22
0_1966-10-29
0_1966-11-03
0_1966-11-19
0_1966-11-26
0_1966-12-14
0_1966-12-17
0_1966-12-20
0_1966-12-21
0_1966-12-31
0_1967-03-04
0_1967-03-11
0_1967-03-22
0_1967-04-03
0_1967-04-05
0_1967-04-12
0_1967-04-15
0_1967-04-22
0_1967-05-17
0_1967-05-20
0_1967-05-24
0_1967-05-26
0_1967-06-07
0_1967-06-14
0_1967-07-08
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-12
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-06
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-30
0_1967-10-04
0_1967-10-07
0_1967-10-11
0_1967-10-14
0_1967-10-25
0_1967-10-30
0_1967-11-15
0_1967-11-22
0_1967-11-29
0_1967-12-20
0_1968-01-06
0_1968-01-12
0_1968-01-24
0_1968-02-07
0_1968-02-14
0_1968-02-17
0_1968-02-20
0_1968-02-28
0_1968-03-13
0_1968-03-27
0_1968-04-10
0_1968-04-20
0_1968-05-04
0_1968-06-08
0_1968-06-15
0_1968-06-29
0_1968-07-10
0_1968-07-17
0_1968-08-28
0_1968-09-07
0_1968-09-28
0_1968-11-09
0_1968-11-20
0_1968-11-23
0_1968-12-04
0_1968-12-11
0_1969-01-01
0_1969-01-15
0_1969-01-22
0_1969-01-29
0_1969-02-05
0_1969-02-08
0_1969-02-19
0_1969-02-22
0_1969-03-08
0_1969-03-12
0_1969-03-26
0_1969-04-02
0_1969-04-05
0_1969-04-12
0_1969-04-16
0_1969-04-23
0_1969-04-26
0_1969-05-03
0_1969-05-10
0_1969-05-21
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-06-25
0_1969-06-28
0_1969-07-12
0_1969-07-23
0_1969-07-30
0_1969-08-06
0_1969-08-16
0_1969-08-23
0_1969-09-13
0_1969-09-17
0_1969-09-20
0_1969-09-24
0_1969-10-08
0_1969-10-11
0_1969-10-15
0_1969-10-25
0_1969-11-05
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-29
0_1969-12-13
0_1969-12-17
0_1969-12-27
0_1969-12-31
0_1970-01-03
0_1970-01-07
0_1970-01-17
0_1970-01-31
0_1970-02-07
0_1970-03-07
0_1970-03-13
0_1970-03-14
0_1970-03-21
0_1970-04-04
0_1970-04-08
0_1970-04-15
0_1970-04-22
0_1970-05-02
0_1970-05-13
0_1970-05-27
0_1970-06-03
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-29
0_1970-09-05
0_1970-09-16
0_1970-09-30
0_1970-10-31
0_1970-11-07
0_1970-11-25
0_1970-12-02
0_1971-01-16
0_1971-01-30
0_1971-03-13
0_1971-03-17
0_1971-03-27
0_1971-04-14
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-05-01
0_1971-05-05
0_1971-05-08
0_1971-06-23
0_1971-06-30
0_1971-07-17
0_1971-08-04
0_1971-09-18
0_1971-09-22
0_1971-09-29
0_1971-10-20
0_1971-10-27
0_1971-11-13
0_1971-11-24
0_1971-11-27
0_1972-01-05
0_1972-01-08
0_1972-02-26
0_1972-03-11
0_1972-03-29a
0_1972-03-29b
0_1972-04-02a
0_1972-04-02b
0_1972-04-03
0_1972-04-05
0_1972-04-12
0_1972-05-19
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0_1972-06-24
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0_1972-07-15
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0_1972-07-22
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0_1972-08-16
0_1972-08-30
0_1972-09-06
0_1972-09-16
0_1972-10-07
0_1972-10-25
0_1972-11-04
0_1972-12-06
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0_1973-05-14
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Some_Thoughts_on_the_Unthinkable
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.13_-_Human_Destiny
03.14_-_Mater_Dolorosa
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_To_the_Heights_V
04.07_-_Readings_in_Savitri
04.09_-_Values_Higher_and_Lower
04.12_-_To_the_Heights-XII
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.26_-_To_the_Heights-XXVI
04.27_-_To_the_Heights-XXVII
04.29_-_To_the_Heights-XXIX
04.37_-_To_the_Heights-XXXVII
04.43_-_To_the_Heights-XLIII
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.22_-_Success_and_its_Conditions
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.14_-_The_Integral_Realisation
06.17_-_Directed_Change
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.23_-_Here_or_Elsewhere
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.16_-_Things_Significant_and_Insignificant
07.19_-_Bad_Thought-Formation
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.45_-_Specialisation
08.03_-_Death_in_the_Forest
08.05_-_Will_and_Desire
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.12_-_Thought_the_Creator
08.14_-_Poetry_and_Poetic_Inspiration
08.17_-_Psychological_Perfection
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.24_-_On_Food
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.30_-_Dealing_with_a_Wrong_Movement
08.34_-_To_Melt_into_the_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.004_-_Women
10.05_-_Mind_and_the_Mental_World
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
1.006_-_Livestock
1.007_-_Initial_Steps_in_Yoga_Practice
1.007_-_The_Elevations
1.008_-_The_Spoils
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.009_-_Repentance
1.00a_-_Introduction
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Main
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_Education_is_Organisation
1.010_-_Jonah
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
10.13_-_Go_Through
1.013_-_Thunder
1.014_-_Abraham
1.015_-_The_Rock
1.016_-_The_Bee
10.17_-_Miracles:_Their_True_Significance
1.017_-_The_Night_Journey
1.018_-_The_Cave
1.019_-_Mary
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_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_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_Who_is_Tara
1.020_-_Ta-Ha
1.020_-_The_World_and_Our_World
1.021_-_The_Prophets
1.022_-_The_Pilgrimage
1.02.3.1_-_The_Lord
10.23_-_Prayers_and_Meditations_of_the_Mother
1.023_-_The_Believers
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
1.024_-_The_Light
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
10.26_-_A_True_Professor
1.026_-_The_Poets
10.27_-_Consciousness
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
1.02.9_-_Conclusion_and_Summary
1.029_-_The_Spider
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.030_-_The_Romans
1.031_-_Luqman
1.032_-_Prostration
10.32_-_The_Mystery_of_the_Five_Elements
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
1.034_-_Sheba
1.035_-_Originator
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.039_-_Throngs
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_Children
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.040_-_Forgiver
1.041_-_Detailed
1.042_-_Consultation
1.043_-_Decorations
1.044_-_Smoke
1.045_-_Kneeling
1.045_-_Piercing_the_Structure_of_the_Object
1.046_-_The_Dunes
1.047_-_Muhammad
1.048_-_Victory
1.049_-_The_Chambers
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Nada_Yoga
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.050_-_Qaf
1.051_-_The_Spreaders
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_The_Mount
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.054_-_The_Moon
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.057_-_Iron
1.057_-_The_Four_Manifestations_of_Ignorance
1.058_-_The_Argument
1.059_-_The_Mobilization
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Principle_of_Earth
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_The_Woman_Tested
1.061_-_Column
1.062_-_Friday
1.063_-_The_Hypocrites
1.064_-_Gathering
1.065_-_Divorce
1.066_-_Prohibition
1.067_-_Sovereignty
1.068_-_The_Pen
1.069_-_The_Reality
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_Ways_of_Ascent
1.071_-_Noah
1.072_-_The_Jinn
1.073_-_The_Enwrapped
1.074_-_The_Enrobed
1.075_-_Resurrection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.077_-_The_Unleashed
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.083_-_The_Defrauders
1.084_-_The_Rupture
1.085_-_The_Constellations
1.088_-_The_Overwhelming
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.090_-_The_Land
1.092_-_The_Night
1.094_-_Understanding_the_Structure_of_Things
1.095_-_The_Fig
1.096_-_Clot
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_Clear_Evidence
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Worship_of_Trees
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.103_-_Time
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
11.08_-_Body-Energy
1.109_-_The_Disbelievers
11.09_-_Towards_the_Immortal_Body
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_On_our_Knowledge_of_Universals
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
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_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Secret_of_the_Veda
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
11.10_-_The_Test_of_Truth
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Magical_Belt
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
1.16_-_PRAYER
1.16_-_Religion
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_God
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_FAITH
1.18_-_M._AT_DAKSHINESWAR
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
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
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
1.2.03_-_Purity
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_The_World_Tragedy
1.2.07_-_Surrender
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.2.1.06_-_Symbolism_and_Allegory
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
1.3.04_-_Peace
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_Is_Thelema_a_New_Religion?
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.3.5.02_-_Man_and_the_Supermind
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
15.02_-_1973-02-17
15.04_-_The_Mother_Abides
15.06_-_Words,_Words,_Words...
15.08_-_Ashram_-_Inner_and_Outer
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
16.02_-_Mater_Dolorosa
16.05_-_Distiques
1.60_-_Between_Heaven_and_Earth
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
17.02_-_Hymn_to_the_Sun
17.05_-_Hymn_to_Hiranyagarbha
17.07_-_Ode_to_Darkness
1.70_-_Morality_1
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.05_-_The_Fool
19.12_-_Of_The_Self
1913_12_16p
1914_01_06p
1914_01_10p
1914_01_30p
1914_04_03p
1914_04_13p
1914_04_20p
1914_04_23p
1914_05_24p
1914_06_09p
1914_06_13p
1914_06_26p
1914_07_05p
1914_07_11p
1914_09_24p
1914_10_10p
1914_11_10p
1914_11_15p
1915_01_02p
1915_01_11p
1915_03_07p
1915_03_08p
1916_01_23p
1916_12_07p
1916_12_08p
1916_12_27p
1917_04_09p
1917_07_13p
1918_07_12p
1918_10_10p
19.19_-_Of_the_Just
1920_06_22p
19.26_-_The_Brahmin
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1936_08_21p
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-08
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-28_-_Freedom_and_Divine_Will
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-16_-_Is_religion_a_necessity?
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_17
1958_10_24
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_21
1958_12_05
1960_01_05
1960_01_27
1960_05_04
1960_05_11
1960_05_18
1960_05_25
1960_06_16
1960_07_13
1960_11_13?_-_50
1961_03_11_-_58
1961_03_17_-_57
1961_04_26_-_59
1961_05_20
1961_05_21?_-_62
1961_05_22?
1962_02_03
1962_02_27
1962_05_24
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_11?_-_94
1963_11_04
1964_02_05_-_98
1964_03_25
1964_09_16
1965_01_12
1965_05_29
1965_12_25
1966_07_06
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_09_14
1969_09_17
1969_09_18
1969_10_01?_-_166
1969_10_13
1969_10_30
1969_11_08?
1969_12_01
1969_12_17
1969_12_21
1969_12_29?
1970_01_01
1970_01_10
1970_02_13
1970_03_06?
1970_03_13
1970_03_19?
1970_03_30
1970_04_03
1970_04_06
1970_04_07
1970_04_10
1970_05_02
1970_05_13?
1970_06_02
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Leah_Sublime
1.ac_-_On_-_On_-_Poet
1.ac_-_The_Disciples
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ala_-_I_had_supposed_that,_having_passed_away
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_A_drum_beats
1.anon_-_But_little_better
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Song_of_Songs
1.asak_-_A_pious_one_with_a_hundred_beads_on_your_rosary
1.asak_-_If_you_do_not_give_up_the_crowds
1.asak_-_Love_came
1.asak_-_Love_came_and_emptied_me_of_self
1.asak_-_Mansoor,_that_whale_of_the_Oceans_of_Love
1.asak_-_My_Beloved-_dont_be_heartless_with_me
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_Piousness_and_the_path_of_love
1.asak_-_Rise_early_at_dawn,_when_our_storytelling_begins
1.asak_-_The_day_Love_was_illumined
1.asak_-_The_sum_total_of_our_life_is_a_breath
1.asak_-_This_is_My_Face,_said_the_Beloved
1.asak_-_When_the_desire_for_the_Friend_became_real
1.at_-_Crossing_the_Bar
1.at_-_St._Agnes_Eve
1.bs_-_Bulleh!_to_me,_I_am_not_known
1.bs_-_Chanting,_chanting_the_Beloveds_name
1.bsf_-_Wear_whatever_clothes_you_must
1.bs_-_He_Who_is_Stricken_by_Love
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_this_love_--_O_Bulleh_--_tormenting,_unique
1.bs_-_What_a_carefree_game_He_plays!
1.bs_-_You_alone_exist-_I_do_not,_O_Beloved!
1.bs_-_Your_passion_stirs_me
1.cs_-_Consumed_in_Grace
1.dd_-_So_priceless_is_the_birth,_O_brother
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_A_Peculiar_Ideal
1.fs_-_Archimedes
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Dithyramb
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Genius
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Ode_an_die_Freude
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Battle
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Fortune-Favored
1.fs_-_The_Fugitive
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Merchant
1.fs_-_The_Pilgrim
1.fs_-_The_Power_Of_Song
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_The_Words_Of_Error
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fua_-_All_who,_reflecting_as_reflected_see
1.gmh_-_The_Alchemist_In_The_City
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
1.hcyc_-_61_-_The_King_of_the_Dharma_deserves_our_highest_respect_(from_The_Shodoka)
1.hcyc_-_64_-_The_great_elephant_does_not_loiter_on_the_rabbits_path_(from_The_Shodoka)
1.hs_-_A_Golden_Compass
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_Belief_and_unbelief
1.hs_-_Belief_brings_me_close_to_You
1.hs_-_Bold_Souls
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Cypress_And_Tulip
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Its_your_own_self
1.hs_-_Lifes_Mighty_Flood
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Streaming
1.hs_-_Sun_Rays
1.hs_-_Sweet_Melody
1.hs_-_The_Beloved
1.hs_-_The_Bird_Of_Gardens
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Garden
1.hs_-_The_Great_Secret
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_The_Tulip
1.hs_-_Tidings_Of_Union
1.hs_-_True_Love
1.hs_-_Will_Beat_You_Up
1.ia_-_A_Garden_Among_The_Flames
1.ia_-_An_Ocean_Without_Shore
1.iai_-_Those_travelling_to_Him
1.ia_-_Listen,_O_Dearly_Beloved
1.ia_-_My_Heart_Has_Become_Able
1.ia_-_Reality
1.ia_-_When_My_Beloved_Appears
1.ia_-_When_my_Beloved_appears
1.ia_-_With_My_Very_Own_Hands
1.ia_-_Wonder
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Dedication_To_Leigh_Hunt,_Esq.
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Fancy
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Give_Me_Women,_Wine,_And_Snuff
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Imitation_Of_Spenser
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_Rhymed_In_A_Letter_From_Oxford
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Psyche
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_Visiting_The_Tomb_Of_Burns
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Robin_Hood
1.jk_-_Sharing_Eves_Apple
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Sonnet_-_Before_He_Went
1.jk_-_Sonnet_IV._How_Many_Bards_Gild_The_Lapses_Of_Time!
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_VII._To_Solitude
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XII._On_Leaving_Some_Friends_At_An_Early_Hour
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_Ailsa_Rock
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_You_Say_You_Love
1.jlb_-_Adam_Cast_Forth
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Rosas
1.jlb_-_Sepulchral_Inscription
1.jlb_-_Shinto
1.jlb_-_The_Enigmas
1.jlb_-_The_Labyrinth
1.jlb_-_The_Recoleta
1.jlb_-_To_a_Cat
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_Fasting
1.jr_-_Ghazal_Of_Rumi
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_I_Am_Only_The_House_Of_Your_Beloved
1.jr_-_If_I_Weep
1.jr_-_Inner_Wakefulness
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_I_Will_Beguile_Him_With_The_Tongue
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Like_This
1.jr_-_look_at_love
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_Now_comes_the_final_merging
1.jr_-_Only_Breath
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_There_Are_A_Hundred_Kinds_Of_Prayer
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_Hidden_Sweetness_Is_There
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Ganymede
1.jwvg_-_Like_And_Like
1.jwvg_-_Longing
1.jwvg_-_Mahomets_Song
1.jwvg_-_My_Goddess
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Proximity_Of_The_Beloved_One
1.jwvg_-_The_Wanderer
1.jwvg_-_To_The_Chosen_One
1.jwvg_-_To_The_Kind_Reader
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Chewing_Slowly
1.kbr_-_Hang_Up_The_Swing_Of_Love_Today!
1.kbr_-_Hang_up_the_swing_of_love_today!
1.kbr_-_hiding_in_this_cage
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_lift_the_veil
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_Poem_13
1.kbr_-_Poem_3
1.kbr_-_Poem_5
1.kbr_-_Poem_7
1.kbr_-_still_the_body
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_The_Lord_is_in_Me
1.kbr_-_The_Time_Before_Death
1.kbr_-_Where_do_you_search_me
1.kbr_-_Within_this_earthen_vessel
1.kg_-_Little_Tiger
1.ki_-_mountain_temple
1.lb_-_Atop_Green_Mountains_by_Li_Po
1.lb_-_Bringing_in_the_Wine
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Climbing_West_Of_Lotus_Flower_Peak
1.lb_-_Climbing_West_of_Lotus_Flower_Peak
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Facing_Wine
1.lb_-_Hard_Journey
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Lament_for_Mr_Tai
1.lb_-_She_Spins_Silk
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lb_-_Viewing_Heaven's_Gate_Mountains
1.lb_-_Visiting_a_Taoist_Master_on_Tai-T'ien_Mountain_by_Li_Po
1.lb_-_Visiting_A_Taoist_On_Tiatien_Mountain
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lla_-_Dont_flail_about_like_a_man_wearing_a_blindfold
1.lla_-_Drifter,_on_your_feet,_get_moving!
1.lla_-_Forgetful_one,_get_up!
1.lla_-_I_trapped_my_breath_in_the_bellows_of_my_throat
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Christmastide
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Nathicana
1.lovecraft_-_Nemesis
1.lovecraft_-_On_Receiving_A_Picture_Of_Swans
1.lovecraft_-_Providence
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Cats
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Messenger
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_To_Alan_Seeger-
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lyb_-_Where_I_wander_--_You!
1.mah_-_Kill_me-_my_faithful_friends
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mb_-_I_am_true_to_my_Lord
1.mb_-_None_is_travelling
1.mb_-_temple_bells_die_out
1.mb_-_The_Beloved_Comes_Home
1.mb_-_The_Dagger
1.mb_-_The_Five-Coloured_Garment
1.mb_-_Unbreakable,_O_Lord
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mdl_-_The_Creation_of_Elohim
1.mdl_-_The_Gates_(from_Openings)
1.mm_-_In_pride_I_so_easily_lost_Thee
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.mm_-_Wouldst_thou_know_my_meaning?
1.mm_-_Yea!_I_shall_drink_from_Thee
1.ms_-_Temple_of_Eternal_Light
1.okym_-_20_-_Ah,_my_Beloved,_fill_the_Cup_that_clears
1.okym_-_44_-_The_mighty_Mahmud,_the_victorious_Lord
1.okym_-_46_-_For_in_and_out,_above,_about,_below
1.okym_-_68_-_That_evn_my_buried_Ashes_such_a_Snare
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Archys_Song_From_Charles_The_First_(A_Widow_Bird_Sate_Mourning_For_Her_Love)
1.pbs_-_Arethusa
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_A_Widow_Bird_Sate_Mourning_For_Her_Love
1.pbs_-_Beautys_Halo
1.pbs_-_Charles_The_First
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Epigram_III_-_Spirit_of_Plato
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Adonis
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Bion
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_The_Vine-Shroud
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Liberty
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music(2)
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Pater_Omnipotens
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
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_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song._Hope
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Death_Knell_Is_Ringing
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Fugitives
1.pbs_-_The_Indian_Serenade
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Sunset
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_Time_Long_Past
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Mary_-
1.pbs_-_To-morrow
1.pbs_-_To--_Music,_when_soft_voices_die
1.pbs_-_To_Night
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_The_Queen_Of_My_Heart
1.pbs_-_To_William_Shelley
1.pbs_-_Verses_On_A_Cat
1.pbs_-_Wake_The_Serpent_Not
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Annabel_Lee
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_Bells_-_A_collaboration
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_To_F--
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Confessions
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Life_In_A_Love
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Popularity
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Italian_In_England
1.rb_-_The_Laboratory-Ancien_Rgime
1.rb_-_The_Lost_Mistress
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Waring
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_I
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_Greek_Love-Talk
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Sunset
1.rmr_-_Telling_You_All
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_VI
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Unicorn
1.rmr_-_World_Was_In_The_Face_Of_The_Beloved
1.rmr_-_You_Who_Never_Arrived
1.rmr_-_You,_you_only,_exist
1.rt_-_(38)_I_want_thee,_only_thee_(from_Gitanjali)
1.rt_-_A_Dream
1.rt_-_Babys_World
1.rt_-_Birth_Story
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Hard_Times
1.rt_-_I
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Old_Letters_
1.rt_-_One_Day_In_Spring....
1.rt_-_Only_Thee
1.rt_-_Passing_Breeze
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_21_-_30
1.rt_-_The_Beginning
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_LXIX_-_I_Hunt_For_The_Golden_Stag
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Hero(2)
1.rt_-_The_Unheeded_Pageant
1.rt_-_The_Wicked_Postman
1.rt_-_Waiting_For_The_Beloved
1.rvd_-_When_I_existed
1.rwe_-_Bacchus
1.rwe_-_Beauty
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Celestial_Love
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Eros
1.rwe_-_Flower_Chorus
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Grace
1.rwe_-_Guy
1.rwe_-_In_Memoriam
1.rwe_-_Life_Is_Great
1.rwe_-_May-Day
1.rwe_-_Monadnoc
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Ode_To_Beauty
1.rwe_-_Saadi
1.rwe_-_The_Adirondacs
1.rwe_-_The_Bell
1.rwe_-_The_Cumberland
1.rwe_-_The_Enchanter
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Poet
1.rwe_-_The_Problem
1.rwe_-_The_Romany_Girl
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_Una
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Waves
1.rwe_-_Woodnotes
1.sca_-_What_you_hold,_may_you_always_hold
1.sdi_-_In_Love
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_O_ignis_Spiritus_Paracliti
1.sig_-_Before_I_was,_Thy_mercy_came_to_me
1.sig_-_Come_to_me_at_dawn,_my_beloved,_and_go_with_me
1.sig_-_Rise_and_open_the_door_that_is_shut
1.sjc_-_Dark_Night
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.sjc_-_The_Sum_of_Perfection
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_We_awaken_in_Christs_body
1.snt_-_What_is_this_awesome_mystery
1.srd_-_Shes_found_him,_she_has,_but_Radha_disbelieves
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.stav_-_My_Beloved_One_is_Mine
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.stl_-_The_Divine_Dew
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_Aubade_--_The_City
1.tm_-_Night-Flowering_Cactus
1.tm_-_The_Sowing_of_Meanings
1.tr_-_At_Dusk
1.tr_-_At_Master_Do's_Country_House
1.tr_-_In_My_Youth_I_Put_Aside_My_Studies
1.tr_-_You_Do_Not_Need_Many_Things
1.vpt_-_As_the_mirror_to_my_hand
1.vpt_-_The_moon_has_shone_upon_me
1.wb_-_Auguries_of_Innocence
1.wby_-_A_Bronze_Head
1.wby_-_A_Dramatic_Poem
1.wby_-_All_Souls_Night
1.wby_-_Alternative_Song_For_The_Severed_Head_In_The_King_Of_The_Great_Clock_Tower
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_VII._The_Friends_Of_His_Youth
1.wby_-_A_Memory_Of_Youth
1.wby_-_Anashuya_And_Vijaya
1.wby_-_Another_Song_Of_A_Fool
1.wby_-_Another_Song_of_a_Fool
1.wby_-_A_Poet_To_His_Beloved
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Song
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Before_The_World_Was_Made
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Demon_And_Beast
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Gives_His_Beloved_Certain_Rhymes
1.wby_-_He_Hears_The_Cry_Of_The_Sedge
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_He_Thinks_Of_Those_Who_Have_Spoken_Evil_Of_His_Beloved
1.wby_-_He_Wishes_His_Beloved_Were_Dead
1.wby_-_Lullaby
1.wby_-_Mad_As_The_Mist_And_Snow
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Parnells_Funeral
1.wby_-_Slim_adolescence_that_a_nymph_has_stripped,
1.wby_-_Solomon_And_The_Witch
1.wby_-_Supernatural_Songs
1.wby_-_The_Balloon_Of_The_Mind
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Folly_Of_Being_Comforted
1.wby_-_The_Ghost_Of_Roger_Casement
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_White_Birds
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_Three_Marching_Songs
1.wby_-_Under_The_Round_Tower
1.wby_-_Vacillation
1.whitman_-_1861
1.whitman_-_Aboard_At_A_Ships_Helm
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_After_The_Sea-Ship
1.whitman_-_American_Feuillage
1.whitman_-_Apostroph
1.whitman_-_A_Promise_To_California
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Assurances
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Bivouac_On_A_Mountain_Side
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Excelsior
1.whitman_-_Faces
1.whitman_-_Hours_Continuing_Long
1.whitman_-_I_Hear_America_Singing
1.whitman_-_I_Heard_You,_Solemn-sweep_Pipes_Of_The_Organ
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Kosmos
1.whitman_-_Longings_For_Home
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Lo!_Victress_On_The_Peaks
1.whitman_-_Mannahatta
1.whitman_-_Native_Moments
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Captain!_My_Captain!
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Passage_To_India
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_Myself-_XXXI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_Tears
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Great_City
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Ship_Starting
1.whitman_-_The_Sleepers
1.whitman_-_The_Sobbing_Of_The_Bells
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_Thought
1.whitman_-_Thoughts_(2)
1.whitman_-_To_A_Certain_Cantatrice
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_The_East_And_To_The_West
1.whitman_-_To_Think_Of_Time
1.whitman_-_Unnamed_Lands
1.whitman_-_Virginia--The_West
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_With_Antecedents
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_A_Farewell
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_An_Evening_Walk
1.ww_-_A_Poet's_Epitaph
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Composed_After_A_Journey_Across_The_Hambleton_Hills,_Yorkshire
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Daffodils
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
1.ww_-_Fidelity
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_From_The_Dark_Chambers_Of_Dejection_Freed
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Written_In_Early_Spring
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_-_Michael-_A_Pastoral_Poem
1.ww_-_Nuns_Fret_Not_at_Their_Convent's_Narrow_Room
1.ww_-_O_Captain!_my_Captain!
1.ww_-_October_1803
1.ww_-_Ode
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_Personal_Talk
1.ww_-_Repentance
1.ww_-_Ruth
1.ww_-_September_1815
1.ww_-_September,_1819
1.ww_-_Song_Of_The_Spinning_Wheel
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Danish_Boy
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Fountain
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Pet-Lamb
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Recluse_-_Book_First
1.ww_-_There_Was_A_Boy
1.ww_-_The_Seven_Sisters
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_To_Dora
1.ww_-_To_Mary
1.ww_-_To_My_Sister
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_The_Punishment_Of_Death
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_Who_Fancied_What_A_Pretty_Sight
1.ww_-_Yes!_Thou_Art_Fair,_Yet_Be_Not_Moved
1.yb_-_Clinging_to_the_bell
1.yby_-_In_Praise_of_God_(from_Avoda)
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Tavern
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_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_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
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_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_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_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_The_Masculine_Feminine_World
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
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_-_Mercies_and_Judgements_of_Knowledge
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_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
23.11_-_Observations_III
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.02_-_HYMN_TO_DAWN
25.12_-_AGNI
26.07_-_Dhammapada
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Hymn_to_Matter
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Crossing_of_the_Return_Threshold
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Divine_Personality
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.5_-_Who_Am_I?
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.11_-_Appeal
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.20_-_God
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
3.2.02_-_The_Veda_and_the_Upanishads
32.03_-_In_This_Crisis
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.02_-_All-Will_and_Free-Will
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
35.02_-_Hymn_to_Hara-Gauri
3.5.02_-_Thoughts_and_Glimpses
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
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
4.01_-_Circumstances
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.03_-_The_Birth_of_Sin
4.20_-_The_Intuitive_Mind
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.5.03_-_Descent_and_Other_Experiences
4.4_-_Additional_Aphorisms
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_Courage
7.02_-_The_Mind
7.03_-_The_Heart
7.06_-_The_Simple_Life
7.07_-_Prudence
7.08_-_Sincerity
7.09_-_Right_Judgement
7.15_-_The_Family
7.2.04_-_Thought_the_Paraclete
7.5.27_-_The_Infinite_Adventure
7.6.04_-_One
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09b_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MoM_References
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_13
r1912_01_14
r1912_01_15
r1912_02_07
r1912_07_01
r1912_07_15
r1912_07_16
r1912_07_20
r1912_10_12
r1912_10_14
r1912_10_18a
r1912_11_29
r1912_12_01
r1912_12_05
r1912_12_06
r1912_12_08
r1912_12_10
r1912_12_30
r1912_12_31
r1913_01_25
r1913_02_05
r1913_06_21
r1913_07_07
r1913_09_13
r1913_09_18
r1913_11_18
r1913_12_05
r1913_12_13
r1914_01_03
r1914_03_12
r1914_03_13
r1914_03_14
r1914_03_23
r1914_03_24
r1914_03_25
r1914_03_26
r1914_03_27
r1914_03_28
r1914_04_02
r1914_04_05
r1914_04_11
r1914_04_27
r1914_05_22
r1914_06_12
r1914_06_14
r1914_06_17
r1914_06_21
r1914_06_22
r1914_06_24
r1914_06_29
r1914_07_09
r1914_07_10
r1914_07_11
r1914_07_21
r1914_07_26
r1914_08_19
r1914_10_05
r1914_10_15
r1914_11_13
r1914_11_23
r1914_11_24
r1914_11_27
r1914_12_12
r1914_12_16
r1914_12_20
r1915_01_02
r1915_01_02a
r1915_01_13
r1915_01_14
r1915_01_20
r1915_02_06
r1917_01_21
r1917_01_22
r1917_02_09
r1917_02_15
r1917_03_14
r1917_08_24
r1917_08_28
r1917_09_04
r1917_09_05
r1917_09_21
r1918_05_06
r1918_05_10
r1918_05_13
r1918_05_18
r1918_05_24
r1918_06_01
r1919_06_25
r1919_06_28
r1919_07_06
r1919_07_07
r1919_07_17
r1919_07_27
r1919_08_19
r1920_02_24
r1920_03_06
r1920_06_19
r1920_10_17
r1920_10_18
r1927_07_30_-_Record_of_Drishti
r1927_10_31
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_125-150
Talks_151-175
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_Wisdom
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_House_of_Asterion
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
bel
beloved
Inscribed on the Believing Mind
Joseph Campbell
Liber 150 - De Lege Libellum
mislabelled unknown
Name of the Beloved
On Belief
the Beloved
the Temple of the Beloved
The Tower of Babel
the Tower of Babel
unlabelled

DEFINITIONS


TERMS STARTING WITH

belabored ::: imp. & p. p. --> of Belabor

belaboring ::: p. pr. & vb. n. --> of Belabor

belabor ::: v. t. --> To ply diligently; to work carefully upon.
To beat soundly; to cudgel.


bel-accoyle ::: n. --> A kind or favorable reception or salutation.

belaced ::: imp. & p. p. --> of Belace

belace ::: v. t. --> To fasten, as with a lace or cord.
To cover or adorn with lace.
To beat with a strap. See Lace.


belaid ::: imp. & p. p. --> of Belay

belamour ::: n. --> A lover.
A flower, but of what kind is unknown.


belam ::: v. t. --> To beat or bang.

belamy ::: n. --> Good friend; dear friend.

belated ::: imp. & p. p. --> of Belate ::: a. --> Delayed beyond the usual time; too late; overtaken by night; benighted.

belate ::: v. t. --> To retard or make too late.

belating ::: p. pr. & vb. n. --> of Belate

belaud ::: v. t. --> To laud or praise greatly.

belayed ::: --> of Belay

belaying pin ::: --> A strong pin in the side of a vessel, or by the mast, round which ropes are wound when they are fastened or belayed.

belaying ::: p. pr. & vb. n. --> of Belay

belay ::: v. t. --> To lay on or cover; to adorn.
To make fast, as a rope, by taking several turns with it round a pin, cleat, or kevel.
To lie in wait for with a view to assault. Hence: to block up or obstruct.


belched ::: 1. Erupted or exploded. 2. Expelled gas noisily from the stomach through the mouth.

belched ::: imp. & p. p. --> of Belch

belcher ::: n. --> One who, or that which, belches.

belching ::: p. pr. & vb. n. --> of Belch

belch ::: v. i. --> To eject or throw up from the stomach with violence; to eruct.
To eject violently from within; to cast forth; to emit; to give vent to; to vent.
To eject wind from the stomach through the mouth; to eructate.
To issue with spasmodic force or noise.


beldame ::: n. --> Grandmother; -- corresponding to belsire.
An old woman in general; especially, an ugly old woman; a hag.


beldam ::: n. --> Alt. of Beldame

beleaguered ::: imp. & p. p. --> of Beleaguer

beleaguerer ::: n. --> One who beleaguers.

beleaguering ::: p. pr. & vb. n. --> of Beleaguer

beleaguer ::: to harass; beset; besiege.

beleaguer ::: v. t. --> To surround with an army so as to preclude escape; to besiege; to blockade.

beleave ::: v. t. & i. --> To leave or to be left.

belectured ::: imp. & p. p. --> of Belecture

belecture ::: v. t. --> To vex with lectures; to lecture frequently.

belecturing ::: p. pr. & vb. n. --> of Belecture

belee ::: v. t. --> To place under the lee, or unfavorably to the wind.

beleft ::: imp. & p. p. --> of Beleave

belemnite ::: n. --> A conical calcareous fossil, tapering to a point at the lower extremity, with a conical cavity at the other end, where it is ordinarily broken; but when perfect it contains a small chambered cone, called the phragmocone, prolonged, on one side, into a delicate concave blade; the thunderstone. It is the internal shell of a cephalopod related to the sepia, and belonging to an extinct family. The belemnites are found in rocks of the Jurassic and Cretaceous ages.

belepered ::: imp. & p. p. --> of Beleper

beleper ::: v. t. --> To infect with leprosy.

bel-esprit ::: n. --> A fine genius, or man of wit.

bel), Ezekeel, Arakiel, Samsaweel, Seriel. William

belfry ::: n. --> A movable tower erected by besiegers for purposes of attack and defense.
A bell tower, usually attached to a church or other building, but sometimes separate; a campanile.
A room in a tower in which a bell is or may be hung; or a cupola or turret for the same purpose.
The framing on which a bell is suspended.


belgard ::: n. --> A sweet or loving look.

belgian ::: a. --> Of or pertaining to Belgium. ::: n. --> A native or inhabitant of Belgium.

belgic ::: a. --> Of or pertaining to the Belgae, a German tribe who anciently possessed the country between the Rhine, the Seine, and the ocean.
Of or pertaining to the Netherlands or to Belgium.


belgravian ::: a. --> Belonging to Belgravia (a fashionable quarter of London, around Pimlico), or to fashionable life; aristocratic.

belial ::: n. --> An evil spirit; a wicked and unprincipled person; the personification of evil.

belibel ::: v. t. --> To libel or traduce; to calumniate.

belied ::: imp. & p. p. --> of Belie

belied ::: shown to be false; contradicted; gave a false representation to; misrepresented.

belief ::: 1. Confidence in the truth or existence of something not immediately susceptible to rigorous proof. 2. Trust or confidence, faith. 3. Something believed; an opinion or conviction. beliefs.

Question: "Sweet Mother, l don"t understand very clearly the difference between faith, belief and confidence.”

Mother: "But Sri Aurobindo has given the full explanation here. If you don"t understand, then. . . He has written ‘Faith is a feeling in the whole being." The whole being, yes. Faith, that"s the whole being at once. He says that belief is something that occurs in the head, that is purely mental; and confidence is quite different. Confidence, one can have confidence in life, trust in the Divine, trust in others, trust in one"s own destiny, that is, one has the feeling that everything is going to help him, to do what he wants to do. Faith is a certitude without any proof. Words of the Mother, MCW Vol. 6.


belief among Jews that conjugal union, far from

belief-desire-intention software model (BDI) ::: A software model developed for programming intelligent agents. Superficially characterized by the implementation of an agent's beliefs, desires and intentions, it actually uses these concepts to solve a particular problem in agent programming. In essence, it provides a mechanism for separating the activity of selecting a plan (from a plan library or an external planner application) from the execution of currently active plans. Consequently, BDI agents are able to balance the time spent on deliberating about plans (choosing what to do) and executing those plans (doing it). A third activity, creating the plans in the first place (planning), is not within the scope of the model, and is left to the system designer and programmer.

beliefful ::: a. --> Having belief or faith.

belief in rebel angels and in a Devil who is God’s enemy. .. . The Hebrew Bible itself, correctly

belief ::: n. --> Assent to a proposition or affirmation, or the acceptance of a fact, opinion, or assertion as real or true, without immediate personal knowledge; reliance upon word or testimony; partial or full assurance without positive knowledge or absolute certainty; persuasion; conviction; confidence; as, belief of a witness; the belief of our senses.
A persuasion of the truths of religion; faith.
The thing believed; the object of belief.


belief revision ::: (artificial intelligence) The area of theory change in which preservation of the information in the theory to be changed plays a key role.A fundamental issue in belief revision is how to decide what information to retract in order to maintain consistency, when the addition of a new belief to a priority can be retracted. This ordering can be difficult to generate and maintain.The postulates of the AGM Theory for Belief Revision describe minimal properties a revision process should have.[Better definition?] (1995-03-20)

belief revision "artificial intelligence" The area of {theory change} in which preservation of the information in the theory to be changed plays a key role. A fundamental issue in belief revision is how to decide what information to retract in order to maintain consistency, when the addition of a new belief to a theory would make it inconsistent. Usually, an ordering on the sentences of the theory is used to determine priorities among sentences, so that those with lower priority can be retracted. This ordering can be difficult to generate and maintain. The postulates of the {AGM Theory for Belief Revision} describe minimal properties a revision process should have. [Better definition?] (1995-03-20)

belief: The force of faith and conviction that allows a mage to rework reality; even after Awakening, a mage must believe powerfully in something. (See focus, paradigm, practice.)

belie ::: n. --> To show to be false; to convict of, or charge with, falsehood.
To give a false representation or account of.
To tell lie about; to calumniate; to slander.
To mimic; to counterfeit.
To fill with lies.


believable ::: a. --> Capable of being believed; credible.

believed ::: imp. & p. p. --> of Believe

believed in nothing that could not be verified by (or was repugnant to) logic and experience,

believed in ::: was persuaded of the truth or existence of; had faith in the reliability, honesty, benevolence, etc. of.

believed to be a name “concocted” through

believed to be the prototype of the Greek Atlas.

believe ::: n. --> To exercise belief in; to credit upon the authority or testimony of another; to be persuaded of the truth of, upon evidence furnished by reasons, arguments, and deductions of the mind, or by circumstances other than personal knowledge; to regard or accept as true; to place confidence in; to think; to consider; as, to believe a person, a statement, or a doctrine. ::: v. i.

believer in angels, whom she invoked by name and apostrophized in song. From Zurich, where she made

believer ::: n. --> One who believes; one who is persuaded of the truth or reality of some doctrine, person, or thing.
One who gives credit to the truth of the Scriptures, as a revelation from God; a Christian; -- in a more restricted sense, one who receives Christ as his Savior, and accepts the way of salvation unfolded in the gospel.
One who was admitted to all the rights of divine worship and instructed in all the mysteries of the Christian religion, in


believers in baptismal rites. [Rf. Drower, The

believers. They possessed a dual character or

believes ::: accepts as true or real. believed.

believes, “a college or order of angels,” deriving

believes the name might be a “vox mystica” for

believes they should be acted on. See Yus(h)amin.

believe the incubi are “corporeal angels who

believing ::: p. pr. & vb. n. --> of Believe ::: a. --> That believes; having belief.

belight ::: v. t. --> To illuminate.

belike ::: adv. --> It is likely or probably; perhaps.

belimed ::: imp. & p. p. --> of Belime

belime ::: v. t. --> To besmear or insnare with birdlime.

belittled ::: imp. & p. p. --> of Belittle

belittle ::: v. t. --> To make little or less in a moral sense; to speak of in a depreciatory or contemptuous way.

belittling ::: p. pr. & vb. n. --> of Belittle

belive ::: a. --> Forthwith; speedily; quickly.

belk ::: v. t. --> To vomit.

belladonna ::: n. --> An herbaceous European plant (Atropa belladonna) with reddish bell-shaped flowers and shining black berries. The whole plant and its fruit are very poisonous, and the root and leaves are used as powerful medicinal agents. Its properties are largely due to the alkaloid atropine which it contains. Called also deadly nightshade.
A species of Amaryllis (A. belladonna); the belladonna lily.


bell animalcule ::: --> An infusorian of the family Vorticellidae, common in fresh-water ponds.

bell bearer ::: --> A Brazilian leaf hopper (Bocydium tintinnabuliferum), remarkable for the four bell-shaped appendages of its thorax.

bell ::: Bell A magical weapon is any instrument used to bring about intentional change. In practice, magical weapons are usually specific, consecrated items used within ceremonial ritual. There is no hard and fast rule for what constitutes or does not constitute a magical weapon. If a magician considers it to be a weapon, then a weapon it is. However, there does exist a set of magical weapons with particular uses and symbolic meanings. Some such common weapons/tools include the dagger/sword, wand/baton, cup/chalice, pentacle/disk, holy oil, lamp and bell. See magical Weapons.

bellbird ::: n. --> A South American bird of the genus Casmarhincos, and family Cotingidae, of several species; the campanero.
The Myzantha melanophrys of Australia.


bell ::: (character) ASCII 7, ASCII mnemonic BEL, the character code which prodces a standard audibile warning from the computer or terminal. In the likely to be a sound sample (e.g. the sound of a bell) played through a loudspeaker.Also called G-bell, because it is typed as Control-G.The term beep is preferred among some microcomputer hobbyists.Compare feep, visible bell. (1997-04-08)

bell "character" {ASCII} 7, ASCII {mnemonic} "BEL", the {character code} which prodces a standard audibile warning from the computer or {terminal}. In the {teletype} days it really was a bell, since the advent of the {VDU} it is more likely to be a sound sample (e.g. the sound of a bell) played through a loudspeaker. Also called "G-bell", because it is typed as Control-G. The term "beep" is preferred among some {microcomputer} hobbyists. Compare {feep}, {visible bell}. (1997-04-08)

bell crank ::: --> A lever whose two arms form a right angle, or nearly a right angle, having its fulcrum at the apex of the angle. It is used in bell pulls and in changing the direction of bell wires at angles of rooms, etc., and also in machinery.

bell curve {normal distribution}

belled ::: imp. & p. p. --> of Bell ::: a. --> Hung with a bell or bells.

belle-lettrist ::: n. --> One versed in belles-lettres.

belle ::: n. --> A young lady of superior beauty and attractions; a handsome lady, or one who attracts notice in society; a fair lady.

bellerophon ::: n. --> A genus of fossil univalve shells, believed to belong to the Heteropoda, peculiar to the Paleozoic age.

belles-lettres ::: n. pl. --> Polite or elegant literature; the humanities; -- used somewhat vaguely for literary works in which imagination and taste are predominant.

belletristic ::: a. --> Alt. of Belletristical

belletristical ::: a. --> Occupied with, or pertaining to, belles-lettres.

bell-faced ::: a. --> Having the striking surface convex; -- said of hammers.

bellflower ::: n. --> A plant of the genus Campanula; -- so named from its bell-shaped flowers.
A kind of apple. The yellow bellflower is a large, yellow winter apple.


bellibone ::: n. --> A woman excelling both in beauty and goodness; a fair maid.

bellic ::: a. --> Alt. of Bellical

bellical ::: a. --> Of or pertaining to war; warlike; martial.

bellicose ::: a. --> Inclined to war or contention; warlike; pugnacious.

bellicosely ::: adv. --> In a bellicose manner.

bellicoso: warlike, aggressive

bellicous ::: a. --> Bellicose.

bellied ::: a. --> Having (such) a belly; puffed out; -- used in composition; as, pot-bellied; shad-bellied. ::: imp. & p. p. --> of Belly

bellies ::: pl. --> of Belly

belligerence ::: n. --> Alt. of Belligerency

belligerency ::: n. --> The quality of being belligerent; act or state of making war; warfare.

belligerently ::: adv. --> In a belligerent manner; hostilely.

belligerent ::: p. pr. --> Waging war; carrying on war.
Pertaining, or tending, to war; of or relating to belligerents; as, a belligerent tone; belligerent rights. ::: n. --> A nation or state recognized as carrying on war; a person engaged in warfare.


belling ::: p. pr. & vb. n. --> of Bell ::: n. --> A bellowing, as of a deer in rutting time.

bellipotent ::: p. pr. --> Mighty in war; armipotent.

bell jar ::: --> A glass vessel, varying in size, open at the bottom and closed at the top like a bell, and having a knob or handle at the top for lifting it. It is used for a great variety of purposes; as, with the air pump, and for holding gases, also for keeping the dust from articles exposed to view.

bellman ::: n. --> A man who rings a bell, especially to give notice of anything in the streets. Formerly, also, a night watchman who called the hours.

bell metal ::: --> A hard alloy or bronze, consisting usually of about three parts of copper to one of tin; -- used for making bells.

bell-mouthed ::: a. --> Expanding at the mouth; as, a bell-mouthed gun.

bell ::: n. --> A hollow metallic vessel, usually shaped somewhat like a cup with a flaring mouth, containing a clapper or tongue, and giving forth a ringing sound on being struck.
A hollow perforated sphere of metal containing a loose ball which causes it to sound when moved.
Anything in the form of a bell, as the cup or corol of a flower.
That part of the capital of a column included between the


bellona ::: n. --> The goddess of war.

bellon ::: n. --> Lead colic.

bellowed ::: emitted a hollow, loud, animal cry, as a bull or cow; roared.

bellowed ::: imp. & p. p. --> of Bellow

bellower ::: n. --> One who, or that which, bellows.

bellowing ::: p. pr. & vb. n. --> of Bellow

bellows fish ::: --> A European fish (Centriscus scolopax), distinguished by a long tubular snout, like the pipe of a bellows; -- called also trumpet fish, and snipe fish.

bellows ::: n. sing. & pl. --> An instrument, utensil, or machine, which, by alternate expansion and contraction, or by rise and fall of the top, draws in air through a valve and expels it through a tube for various purposes, as blowing fires, ventilating mines, or filling the pipes of an organ with wind.

bellow ::: v. --> To make a hollow, loud noise, as an enraged bull.
To bowl; to vociferate; to clamor.
To roar; as the sea in a tempest, or as the wind when violent; to make a loud, hollow, continued sound. ::: v. t. --> To emit with a loud voice; to shout; -- used with out.


bell pepper ::: --> A species of Capsicum, or Guinea pepper (C. annuum). It is the red pepper of the gardens.

bells and whistles ::: [By analogy with the toyboxes on theatre organs]. Features added to a program or system to make it more flavourful from a hacker's point of view, without program working, let's go back and add some bells and whistles. No one seems to know what distinguishes a bell from a whistle.[Jargon File]

bells and whistles "jargon" (By analogy with the "toyboxes" on theatre organs). Features added to a program or system to make it more {flavourful} from a hacker's point of view, without necessarily adding to its utility for its primary function. Distinguished from {chrome}, which is intended to attract users. "Now that we've got the basic program working, let's go back and add some bells and whistles." No one seems to know what distinguishes a bell from a whistle. [{Jargon File}] (2007-04-03)

bell-shaped ::: a. --> Having the shape of a wide-mouthed bell; campanulate.

bell-shaped curve: Informal class="d-title" name given to the normal distribution due to the shape of the graph of the probability density function resembling the shape of a bell. It may be more common to refer to this distribution by this class="d-title" name than as a Normal Distribution in social sciences and non-scientific diciplines.

bells, whistles, and gongs ::: A standard elaborated form of bells and whistles; typically said with a pronounced and ironic accent on the gongs.

bells, whistles, and gongs A standard elaborated form of {bells and whistles}; typically said with a pronounced and ironic accent on the "gongs".

belluine ::: a. --> Pertaining to, or like, a beast; brutal.

bellwether ::: n. --> A wether, or sheep, which leads the flock, with a bell on his neck.
Hence: A leader.


bellwort ::: n. --> A genus of plants (Uvularia) with yellowish bell-shaped flowers.

belly ::: 1. The stomach. 2. The inside or interior cavity of something.

bellyache ::: n. --> Pain in the bowels; colic.

bellyband ::: n. --> A band that passes under the belly of a horse and holds the saddle or harness in place; a girth.
A band of flannel or other cloth about the belly.
A band of canvas, to strengthen a sail.


bellybound ::: a. --> Costive; constipated.

belly came fire and smoke.” He is so pictured by a

bellycheat ::: n. --> An apron or covering for the front of the person.

bellycheer ::: n. --> Good cheer; viands. ::: v. i. --> To revel; to feast.

bellyful ::: n. --> As much as satisfies the appetite. Hence: A great abundance; more than enough.

belly-god ::: n. --> One whose great pleasure it is to gratify his appetite; a glutton; an epicure.

bellying ::: p. pr. & vb. n. --> of Belly

belly ::: n. --> That part of the human body which extends downward from the breast to the thighs, and contains the bowels, or intestines; the abdomen.
The under part of the body of animals, corresponding to the human belly.
The womb.
The part of anything which resembles the human belly in protuberance or in cavity; the innermost part; as, the belly of a


belly-pinched ::: a. --> Pinched with hunger; starved.

bel ::: n. --> The Babylonian name of the god known among the Hebrews as Baal. See Baal.

belocked ::: imp. & p. p. --> of Belock

belock ::: v. t. --> To lock, or fasten as with a lock.

belomancy ::: n. --> A kind of divination anciently practiced by means of marked arrows drawn at random from a bag or quiver, the marks on the arrows drawn being supposed to foreshow the future.

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

belonged ::: imp. & p. p. --> of Belong

belonged to the order of seraphim. Voltaire finds

belonging ::: p. pr. & vb. n. --> of Belong ::: n. --> That which belongs to one; that which pertains to one; hence, goods or effects.
That which is connected with a principal or greater thing; an appendage; an appurtenance.


belongings ::: possessions; things owned, either tangible or intangible.

belonging to the order of virtues. Atuniel is to be

belonging to the order of virtues. Cf. Eusebius:

belongs to the Divine Truth, Good, Beauty, rejection of all that is false, evD, ugly, discordant, union through love and sympathy wth all existence, openness to the Truth of the Self and the

belongs to the order of seraphim.

belong ::: v. i. --> To be the property of; as, Jamaica belongs to Great Britain.
To be a part of, or connected with; to be appendant or related; to owe allegiance or service.
To be the concern or proper business or function of; to appertain to.
To be suitable for; to be due to.
To be native to, or an inhabitant of; esp. to have a


belonite ::: n. --> Minute acicular or dendritic crystalline forms sometimes observed in glassy volcanic rocks.

belooche beloochee ::: a. --> Of or pertaining to Beloochistan, or to its inhabitants. ::: n. --> A native or an inhabitant of Beloochistan.

belord ::: v. t. --> To act the lord over.
To address by the title of "lord".


beloved, dear, lovable, desirable; favorite; beloved one, lover.

beloved ::: imp. & p. p. --> of Belove ::: p. p. & a. --> Greatly loved; dear to the heart. ::: n.

beloved ::: n. 1. A person who is dearly loved. beloved"s, Beloved, Beloved"s. *adj. *2. Dearly loved.

belove ::: v. t. --> To love.

below ::: prep. --> Under, or lower in place; beneath not so high; as, below the moon; below the knee.
Inferior to in rank, excellence, dignity, value, amount, price, etc.; lower in quality.
Unworthy of; unbefitting; beneath. ::: adv.


below the human race in evolutionary development.

belowt ::: v. t. --> To treat as a lout; to talk abusively to.

belsire ::: n. --> A grandfather, or ancestor.

belswagger ::: n. --> A lewd man; also, a bully.

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

beltane ::: Beltane (Beltaine) A Spring fertility festival held on 30 April in Wiccan and other Neopagan traditions to celebrate the joining of the powers of the Goddess and the God to cause creation.

beltane ::: Besom A witch's broomstick (upon which she apparently 'flew' to Sabbats with her familiar - normally a cat), which is used to sweep away any negative energies from a 'sacred space' prior to the casting of a circle there. See also magical Rite for 'casting a circle'.

beltane ::: n. --> The first day of May (Old Style).
A festival of the heathen Celts on the first day of May, in the observance of which great bonfires were kindled. It still exists in a modified form in some parts of Scotland and Ireland.


belted ::: imp. & p. p. --> of Belt ::: a. --> Encircled by, or secured with, a belt; as, a belted plaid; girt with a belt, as an honorary distinction; as, a belted knight; a belted earl.
Marked with a band or circle; as, a belted stalk.


beltein ::: n. --> Alt. of Beltin

belting ::: p. pr. & vb. n. --> of Belt ::: n. --> The material of which belts for machinery are made; also, belts, taken collectively.

beltin ::: n. --> See Beltane.

belt ::: n. --> That which engirdles a person or thing; a band or girdle; as, a lady&

beluga ::: n. --> A cetacean allied to the dolphins.

beluted ::: imp. & p. p. --> of Belute

belute ::: v. t. --> To bespatter, as with mud.

beluting ::: p. pr. & vb. n. --> of Belute

belvedere ::: n. --> A small building, or a part of a building, more or less open, constructed in a place commanding a fine prospect.

belying ::: p. pr. & vb. n. --> of Belie

belzebuth ::: n. --> A spider monkey (Ateles belzebuth) of Brazil.

BEL {bell}

Bel-Belitanus. See BELIT

Bel-Belit was the combined occult powers of this representation of the godhead as both male and female, called by the Greeks and the Romans Bel-Belitanus.

Beleth (Bileth, Bilet, Byleth)—once of the

Belgamer. See BERGELMIR

Bel (Greek, Latin) [from Semitic ba‘al chief, lord] Lord, chief; one of the supreme gods of the Chaldeo- or Assyro-Babylonian pantheon: the second of the triad composed of Anu, Bel, and Ea. Assyriologists have assumed that Bel was simply the title of a deity, which they have designated as En-lil (the mighty lord). In the division of the universe into heaven, earth, and water, Bel was considered as the lord of the land, and his temple at Nippur was called E-kur (the mountain house), just as Ea’s was the watery house.

Belhar [Bemael]

Bel has been associated with the Phoenician Baal, the supreme god of the Canaanites, conceived also as the protective power of generation and fertility, connected with the moon. His female counterpart, Ashtoreth (Astarte, Ishtar) was considered as the receptive goddess, also a lunar divinity. In later times the rites connected with these deities became degraded into licentious orgies; sacrifices were made, apparently even human sacrifices, but at one time Ba‘al was worshiped as a sun god.

Beliael —like Beli, an angelic guard of the gates

Belial (Beliar or Berial)—in Jacobus de Teramo,

Belial dancing before King Solomon, from Das Buck Belial by Jacobus de Teramo. 73

Belial dancing before King Solomon, from

Belial (Hebrew) Bĕliyya‘al [from bĕlī nothing, not + ya‘al worth, profit, use] Worthless, signifying wickedness; also a wicked man, a destroyer, a waster. A name given by Hebrew and Christian demonologists to the aggregate of evil astral forces or influences, some of them partaking of an individualized type, whose influence is always pernicious to humans, and association with which is invariably immoral because suggestive of evil. It is a name personifying these astral entities of evil.

Belial: Hebrew for person of baseness or wicked person. The prince of devils, identified with Beelzebub or Satan.

Beliar answers: “At first I was called Satanel,

Beliar is the prince of darkness, supreme adversary

Beliar, Mastema)—in The Martyrdom of Isaiah,

Beliar, Satan, etc.). “All who practice perversity

Beliar to Bartholomew.

Beliar was never an angel and compares him with

Beliar was once partly of the order of angels and

Beliar (“worthless”)—interchangeable, in most

Belidet. In de Abano’s works, Maymon is “king

Belief: Acquiescence in the existence of objects (e.g. external things, other minds, God, etc.) or assent to the truth of propositions (e.g. scientific, moral, aesthetic, or metaphysical statements). The belief in objects is frequently immediate and non-inferential; the belief in propositions usually rests on reflection and inference.

BELIEF—Confidence in the truth of a proposition which is felt to lack positive proof; acceptance without proof; that which is believed; a creed.

BELIEF. ::: Intellectual acceptance only.

BELIEF is absolute, unreasonable emotional conviction, unamenable to correction or reason. Everybody has his petty beliefs about almost any absurdity, and this is because man is unable to truly know anything but definitively established facts in the visible world. In contrast, assumption, is preliminary, valid only until one has come to know, in amenable to rational arguments, and desires correction. K 1.2.11

Beli —one of the angelic guards of the gates of

Bel is also the name for the sun with the Gauls.

Belisama: Literally, Queen of Heaven. The name of a goddess of ancient Gaul.

Belit, Belita (Bab, Chald, Assyr) Chief lady; a title applicable to any important goddess in the pantheon, applied especially to Nin-lil, consort of Bel (or En-lil) at Nippur, where she was known as mother of the gods, ruler of heaven and earth. The title was likewise later applied to Ishtar (Greek Beltis).

Bell 103 ::: (protocol) The original variant of V.21 created by AT&T when they had a telephone system monopoly in the USA. (1995-02-02)

Bell 103 "protocol" The original variant of {V.21} created by {AT&T} when they had a telephone system monopoly in the USA. (1995-02-02)

BELL An early system on the {IBM 650} and {Datatron 200} series. Versions: BELL L2, BELL L3. [Listed in CACM 2(5):16 (May 1959)]. [Is Datatron version the same?] (1994-12-06)

Bell {Bell Telephone}

Bell Communications Research, Inc ::: (Bellcore) The research laboratory for the seven regional Bell Telephone companies in the USA that were created by the divestiture of AT&T in 1984.It can be compared to Bell Laboratories, for which many Bellcore employees used to work. Currently jointly owned by the seven baby bells (as they are called), there are rumours that it is to be sold by its current owners to become an independent research laboratoryIts headquarters are in Livingstone, New Jersey. It has offices in Morristown, Lincroft, and Piscataway, all in New Jersey, USA.Telephone: +1 (201) 74 3000, +1 (800) 521 CORE. (1994-12-06)

Bell Communications Research, Inc (Bellcore) The research laboratory for the seven regional {Bell Telephone} companies in the USA that were created by the divestiture of {AT&T} in 1984. It can be compared to {Bell Laboratories}, for which many Bellcore employees used to work. Currently jointly owned by the seven baby bells (as they are called), there are rumours that it is to be sold by its current owners to become an independent research laboratory Its headquarters are in Livingstone, New Jersey. It has offices in Morristown, Lincroft, and Piscataway, all in New Jersey, USA. Telephone: +1 (201) 74 3000, +1 (800) 521 CORE. (1994-12-06)

Bellcore ::: Bell Communications Research, Inc.

Bellcore {Bell Communications Research, Inc.}

Belle Indifference or

Belle Indifference (�La belle indifference�)

Bell Laboratories ::: One of AT&T's research sites, in Murray Hill, New Jersey, USA. It was the birthplace of the transistor, Unix, C and C++ and the current home of research on Plan 9 and ODE. . . (1994-11-17)

Bell Laboratories One of {AT&T}'s research sites, in Murray Hill, New Jersey, USA. It was the birthplace of the {transistor}, {Unix}, {C} and {C++} and the current home of research on {Plan 9} and {ODE}. {AT&T Research (http://research.att.com/)}. {(ftp://ftp.research.att.com/)}. {netlib} sources {(ftp://netlib.att.com)}. (1994-11-17)

Bell Labs {Bell Laboratories}

Bellow, Saul:A Canadian and American writer who won the Nobel Prize for Literature (in 1976) and the Pulitzer prize.

Bells, Astral; Bell Sounds A melodious silvery sound as of a bell, said to be produced by creating “an inter-etheric vacuum” (SD 1:557).

Bell-Shaped Curve ::: Also referred to as a normal distribution or normal curve, a bell-shaped curve is a perfect mesokurtic curve where the mean, median, and mode are equal.

BELLS. ::: Indicate the evening or attempt to open to the enmity and opposition to God, considered as an intense, impa- tient and perverse form of Love, is conceived as a possible means of realisation and salvation.

Bell& Sons, 1878.

Bel-Merodach. See MARDUK

Bel-Moloch. See MOLOCH

Belomancy: Divination by arrows.

Below navel — lower vital.

Below navel—lower vital.

Below the line- 1.This term is applied to items within a business which would not normally be associated with the everyday running of a business. 2. Advertising that uses low profile media such as direct mail or the Internet. See above the line .

Belphegor ::: Amal: “This name of a star brought in by Sri Aurobindo with powerful effect has practically no place in popular astronomy and figured rarely in past literary usage. In Syrian theology, Belphegor was a deity who symbolised the Sun. The Israelites also paid homage to him sometimes.” Sri Aurobindo—The Poet

Belphegor: In demonology, the name of a demon, inspirer of discoveries and inventions.

Belphegor or Belfagor or Baal-Peor (“lord

Belphegor or the Marriage of the Devil (1691).]

Belsal—an angel of the 1st hour of the night

Bel-se-buth [Beelzebub]

Bel Shemesh (Hebrew) Lord of the sun; a title also given to the moon, during the time when the Jews worshiped the moon as a male and when the sun was considered to be a female divinity. Later the title was applied to the sun (likewise to Jehovah), and then Ashtoreth became queen of the heaven or the moon. See also ASTARTE; SHAMASH

Beltane: The Celtic spring festival, held on May Day.

Beltane: The spring festival celebrated on May Day in the Celtic lands in pre-Christian times.

Belt Channel ::: In the etheric body, this is the channel that surrounds the physical body. It is related to sense of personal space and is a natural self-defensive energy that envelops the physical self.

Bel: The Babylonian form of Baal (q.v.), a member of the supreme triad of deities: Anu, god of the heavens; Bel, god of the Earth; and Ea, god of the waters.

Belus. See BEL

Beluvagāmaka [alt. Velugāma]. See VEnUGRĀMAKA

Belzeboub (Beelzebub)—Dante identifies him

Belzebuth (Beezebuth)—prince of seraphim,

Belzec ::: One of the six extermination camps in Poland. Originally established in 1940 as a camp for Jewish forced labor, the Germans began construction of an extermination camp at Belzec on November 1, 1941, as part of Aktion Reinhard. By the time the camp ceased operations in January 1943, more than 600,000 persons had been murdered there.


TERMS ANYWHERE

1. Confident belief in the truth, value, or trustworthiness of a person, idea, or thing. 2. The spiritual apprehension of divine truths, or of realities beyond the reach of sensible experience or logical proof.

1. Of or pertaining to the universe in general or all things in it; existing or occurring everywhere or in all things; occasionally of or belonging to all nature. Chiefly poet. **2. Of, pertaining to, or characteristic of all or the whole. 3. Applicable everywhere or in all cases; general. Universal.

1. Rising above what is characteristic of earth; exalted, sublime; celestial. 2. Seeming not to belong to this earth or world. 3. Not belonging to this earth; supernatural, mysterious, ghostly.

1. Something false; an untrue idea, belief, etc. 2. A false statement; lie. **Falsehood, falsehood"s, Falsehood"s, falsehoods.

1. The condition of being deceived by a false perception, belief or appearance. 2. Something, such as a fantastic plan or desire that causes an erroneous belief or perception; as a deceptive apparition etc. Illusion, illusion"s, Illusion"s, illusions, illusion-makers.

(1) the region from the throat lo the heart, {2} the heart (it is a double centre, belonging in front to the emotiona! and sital and behind to the psychic), (3) from the heart to the navel,

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

1. To induce to undertake a course of action or embrace a point of view by means of argument, reasoning, or entreaty. 2. To induce to believe by appealing to reason or understanding; convince. persuades, persuaded, persuading.

(4) below the navel.

abbatial ::: a. --> Belonging to an abbey; as, abbatial rights.

abele ::: n. --> The white poplar (Populus alba).

abelian ::: n. --> Alt. of Abelonian

abelite ::: n. --> Alt. of Abelonian

abelmosk ::: n. --> An evergreen shrub (Hibiscus -- formerly Abelmoschus -- moschatus), of the East and West Indies and Northern Africa, whose musky seeds are used in perfumery and to flavor coffee; -- sometimes called musk mallow.

abelonian ::: n. --> One of a sect in Africa (4th century), mentioned by St. Augustine, who states that they married, but lived in continence, after the manner, as they pretended, of Abel.

abdomen ::: n. --> The belly, or that part of the body between the thorax and the pelvis. Also, the cavity of the belly, which is lined by the peritoneum, and contains the stomach, bowels, and other viscera. In man, often restricted to the part between the diaphragm and the commencement of the pelvis, the remainder being called the pelvic cavity.
The posterior section of the body, behind the thorax, in insects, crustaceans, and other Arthropoda.


abdominal ::: a. --> Of or pertaining to the abdomen; ventral; as, the abdominal regions, muscles, cavity.
Having abdominal fins; belonging to the Abdominales; as, abdominal fishes. ::: n. --> A fish of the group Abdominales.


ABDOMINAL CENTRE. ::: Below the navel, commanding (the small vital movements, the little greeds, lusts, desires, the small sense-movements.

abdominous ::: a. --> Having a protuberant belly; pot-bellied.

abiogenist ::: n. --> One who believes that life can be produced independently of antecedent.

above ::: prep. --> In or to a higher place; higher than; on or over the upper surface; over; -- opposed to below or beneath.
Figuratively, higher than; superior to in any respect; surpassing; beyond; higher in measure or degree than; as, things above comprehension; above mean actions; conduct above reproach.
Surpassing in number or quantity; more than; as, above a hundred. (Passing into the adverbial sense. See Above, adv., 4.)


absolution ::: n. --> An absolving, or setting free from guilt, sin, or penalty; forgiveness of an offense.
An acquittal, or sentence of a judge declaring and accused person innocent.
The exercise of priestly jurisdiction in the sacrament of penance, by which Catholics believe the sins of the truly penitent are forgiven.
An absolving from ecclesiastical penalties, -- for


absolutist ::: n. --> One who is in favor of an absolute or autocratic government.
One who believes that it is possible to realize a cognition or concept of the absolute. ::: a. --> Of or pertaining to absolutism; arbitrary; despotic;


abyssal ::: a. --> Belonging to, or resembling, an abyss; unfathomable.

academical ::: a. --> Belonging to the school or philosophy of Plato; as, the Academic sect or philosophy.
Belonging to an academy or other higher institution of learning; scholarly; literary or classical, in distinction from scientific.


acalephoid ::: a. --> Belonging to or resembling the Acalephae or jellyfishes.

acanthopterygian ::: a. --> Belonging to the order of fishes having spinose fins, as the perch. ::: n. --> A spiny-finned fish.

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

acciaccatura ::: n. --> A short grace note, one semitone below the note to which it is prefixed; -- used especially in organ music. Now used as equivalent to the short appoggiatura.

accidental ::: a. --> Happening by chance, or unexpectedly; taking place not according to the usual course of things; casual; fortuitous; as, an accidental visit.
Nonessential; not necessary belonging; incidental; as, are accidental to a play. ::: n.


accipitrine ::: a. --> Like or belonging to the Accipitres; raptorial; hawklike.

accredit ::: v. t. --> To put or bring into credit; to invest with credit or authority; to sanction.
To send with letters credential, as an ambassador, envoy, or diplomatic agent; to authorize, as a messenger or delegate.
To believe; to credit; to put trust in.
To credit; to vouch for or consider (some one) as doing something, or (something) as belonging to some one.


accusatory ::: a. --> Pertaining to, or containing, an accusation; as, an accusatory libel.

acephalan ::: n. --> Same as Acephal. ::: a. --> Belonging to the Acephala.

acknowledge ::: v. t. --> To of or admit the knowledge of; to recognize as a fact or truth; to declare one&

acnode ::: n. --> An isolated point not upon a curve, but whose coordinates satisfy the equation of the curve so that it is considered as belonging to the curve.

acropetal ::: a. --> Developing from below towards the apex, or from the circumference towards the center; centripetal; -- said of certain inflorescence.

ADHYATMA YOGA. ::: The principle of adhyātma yoga is, in knowledge, the realisation of all things that we see or do not see but are aware of, - men, things, ourselves, events, gods, titans, angels, - as one divine Brahman, and in action and attitude, an absolute self-surrender to the Paratpara Purusha, the transcendent, infinite and universal Personality who is at once personal and impersonal, finite and infinite, self-limiting and illimitable, one and many, and informs with his being not only the Gods above, but man and the worm and the cold below.

adonis ::: n. --> A youth beloved by Venus for his beauty. He was killed in the chase by a wild boar.
A preeminently beautiful young man; a dandy.
A genus of plants of the family Ranunculaceae, containing the pheasant&


adorn ::: v. t. --> To deck or dress with ornaments; to embellish; to set off to advantage; to render pleasing or attractive. ::: n. --> Adornment. ::: a.

::: **". . . a dynamic entire belief and acceptance.” Letters on Yoga

“… a dynamic entire belief and acceptance.” Letters on Yoga

aestival ::: a. --> Of or belonging to the summer; as, aestival diseases.

affected ::: imp. & p. p. --> of Affect ::: p. p. & a. --> Regarded with affection; beloved.
Inclined; disposed; attached.
Given to false show; assuming or pretending to possess what is not natural or real.


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

african ::: a. --> Of or pertaining to Africa. ::: n. --> A native of Africa; also one ethnologically belonging to an African race.

agate ::: adv. --> On the way; agoing; as, to be agate; to set the bells agate. ::: n. --> A semipellucid, uncrystallized variety of quartz, presenting various tints in the same specimen. Its colors are delicately arranged in stripes or bands, or blended in clouds.

aged ::: imp. & p. p. --> of Age ::: a. --> Old; having lived long; having lived almost to or beyond the usual time allotted to that species of being; as, an aged man; an aged oak.
Belonging to old age.


airometer ::: n. --> A hollow cylinder to contain air. It is closed above and open below, and has its open end plunged into water.

airy ::: a. --> Consisting of air; as, an airy substance; the airy parts of bodies.
Relating or belonging to air; high in air; aerial; as, an airy flight.
Open to a free current of air; exposed to the air; breezy; as, an airy situation.
Resembling air; thin; unsubstantial; not material; airlike.
Relating to the spirit or soul; delicate; graceful; as, airy


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

alaternus ::: n. --> An ornamental evergreen shrub (Rhamnus alaternus) belonging to the buckthorns.

alder-liefest ::: a. --> Most beloved.

alder ::: n. --> A tree, usually growing in moist land, and belonging to the genus Alnus. The wood is used by turners, etc.; the bark by dyers and tanners. In the U. S. the species of alder are usually shrubs or small trees. ::: a. --> Alt. of Aller

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

alemannic ::: a. --> Belonging to the Alemanni, a confederacy of warlike German tribes. ::: n. --> The language of the Alemanni.

alexandrine ::: a. --> Belonging to Alexandria; Alexandrian. ::: n. --> A kind of verse consisting in English of twelve syllables.

alien ::: 1. Unlike one"s own; strange; not belonging to one; belonging to another person, place, or family. 2. Adverse; hostile. aliens.

alien ::: a. --> Not belonging to the same country, land, or government, or to the citizens or subjects thereof; foreign; as, alien subjects, enemies, property, shores.
Wholly different in nature; foreign; adverse; inconsistent (with); incongruous; -- followed by from or sometimes by to; as, principles alien from our religion. ::: n.


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

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

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

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

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

alow ::: adv. --> Below; in a lower part.

alvine ::: a. --> Of, from, in, or pertaining to, the belly or the intestines; as, alvine discharges; alvine concretions.

Amal: “Again a reference to the psychic being with its several aspects, one of which is called ‘the Mystic courts’. I believe these ‘courts’ are where we enter first.”

Amal: “I am not aware of any special element in the usage ‘for ever’ as two words instead of one. I believe that in English it is usually two words as in Byron’s”Fare thee well and if for ever / Still for ever fare thee well.”

Amal: “I believe that capitalization indicates that these are not only states but also powers which can display even personality.

Amal: “I believe the reference is to the intrusion into human affairs by forces that now and again cause sudden changes in human history—changes to which the secret key is often missing.”

Amal: “I believe the reference is to the outward-gazing ‘physical’ mind and its triple activity as described in the passage.”

Amal: “I believe this phrase—like ‘The sun-eyed Guardians and the Golden Sphinx’—refers to the denizens of the Supermind just as do the lines mentioning ‘the belt of the unchanging Truth’ and ‘the presence of the Ineffable’. The earlier words—‘The gold ridge of the world-dream’—point to the overmind. In the same context the words ‘Between the slayer and the saviour fires’ remind us of the closing lines of the sonnet ‘Nirvana’ which ends with lines:

Amal: “‘The Fiend’ is the demonic power which deceives and destroys us by making us believe that it is a divine helper.”

Amal: “… the phrase ‘a grace of trivial notes’ is comparable to an enhancement or an embellishment as in music.”

amaryllideous ::: a. --> Of, pertaining to, or resembling, an order of plants differing from the lily family chiefly in having the ovary below the /etals. The narcissus and daffodil are members of this family.

amaryllis ::: n. --> A pastoral sweetheart.
A family of plants much esteemed for their beauty, including the narcissus, jonquil, daffodil, agave, and others.
A genus of the same family, including the Belladonna lily.


ambergris ::: n. --> A substance of the consistence of wax, found floating in the Indian Ocean and other parts of the tropics, and also as a morbid secretion in the intestines of the sperm whale (Physeter macrocephalus), which is believed to be in all cases its true origin. In color it is white, ash-gray, yellow, or black, and often variegated like marble. The floating masses are sometimes from sixty to two hundred and twenty-five pounds in weight. It is wholly volatilized as a white vapor at 212¡ Fahrenheit, and is highly valued in perfumery.

amber seed ::: --> Seed of the Hibiscus abelmoschus, somewhat resembling millet, brought from Egypt and the West Indies, and having a flavor like that of musk; musk seed.

amen ::: interj., adv., & n. --> An expression used at the end of prayers, and meaning, So be it. At the end of a creed, it is a solemn asseveration of belief. When it introduces a declaration, it is equivalent to truly, verily. ::: v. t. --> To say Amen to; to sanction fully.

ampulla ::: n. --> A narrow-necked vessel having two handles and bellying out like a jug.
A cruet for the wine and water at Mass.
The vase in which the holy oil for chrism, unction, or coronation is kept.
Any membranous bag shaped like a leathern bottle, as the dilated end of a vessel or duct; especially the dilations of the semicircular canals of the ear.


ampullated ::: a. --> Having an ampulla; flask-shaped; bellied.

anacardiaceous ::: a. --> Belonging to, or resembling, a family, or order, of plants of which the cashew tree is the type, and the species of sumac are well known examples.

analogic ::: a. --> Of or belonging to analogy.

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

anarch ::: a. Lawless, rebellious; n. An adherent of anarchy or a leader practicing it.

anasarcous ::: a. --> Belonging, or affected by, anasarca, or dropsy; dropsical.

anchorage ::: n. --> The act of anchoring, or the condition of lying at anchor.
A place suitable for anchoring or where ships anchor; a hold for an anchor.
The set of anchors belonging to a ship.
Something which holds like an anchor; a hold; as, the anchorages of the Brooklyn Bridge.
Something on which one may depend for security; ground


ancient ::: a. --> Old; that happened or existed in former times, usually at a great distance of time; belonging to times long past; specifically applied to the times before the fall of the Roman empire; -- opposed to modern; as, ancient authors, literature, history; ancient days.
Old; that has been of long duration; of long standing; of great age; as, an ancient forest; an ancient castle.
Known for a long time, or from early times; -- opposed to recent or new; as, the ancient continent.


"An evolution of innate and latent but as yet unevolved powers of consciousness is not considered admissible by the modern mind, because these exceed our present formulation of Nature and, to our ignorant preconceptions founded on a limited experience, they seem to belong to the supernatural, to the miraculous and occult; for they surpass the known action of material Energy which is now ordinarily accepted as the sole cause and mode of things and the sole instrumentation of the World-Force.” The Life Divine

“An evolution of innate and latent but as yet unevolved powers of consciousness is not considered admissible by the modern mind, because these exceed our present formulation of Nature and, to our ignorant preconceptions founded on a limited experience, they seem to belong to the supernatural, to the miraculous and occult; for they surpass the known action of material Energy which is now ordinarily accepted as the sole cause and mode of things and the sole instrumentation of the World-Force.” The Life Divine

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

angelical ::: a. --> Belonging to, or proceeding from, angels; resembling, characteristic of, or partaking of the nature of, an angel; heavenly; divine.

angelica ::: n. --> An aromatic umbelliferous plant (Archangelica officinalis or Angelica archangelica) the leaf stalks of which are sometimes candied and used in confectionery, and the roots and seeds as an aromatic tonic.
The candied leaf stalks of angelica.


angelus ::: n. --> A form of devotion in which three Ave Marias are repeated. It is said at morning, noon, and evening, at the sound of a bell.
The Angelus bell.


angor ::: n. --> Great anxiety accompanied by painful constriction at the upper part of the belly, often with palpitation and oppression.

aniline ::: n. --> An organic base belonging to the phenylamines. It may be regarded as ammonia in which one hydrogen atom has been replaced by the radical phenyl. It is a colorless, oily liquid, originally obtained from indigo by distillation, but now largely manufactured from coal tar or nitrobenzene as a base from which many brilliant dyes are made. ::: a.

animalculist ::: n. --> One versed in the knowledge of animalcules.
A believer in the theory of animalculism.


animism ::: n. --> The doctrine, taught by Stahl, that the soul is the proper principle of life and development in the body.
The belief that inanimate objects and the phenomena of nature are endowed with personal life or a living soul; also, in an extended sense, the belief in the existence of soul or spirit apart from matter.


anise ::: n. --> An umbelliferous plant (Pimpinella anisum) growing naturally in Egypt, and cultivated in Spain, Malta, etc., for its carminative and aromatic seeds.
The fruit or seeds of this plant.


anklet ::: an ornamental circlet worn around the ankle; an ankle-ring. anklet-bells.

annihilationist ::: n. --> One who believes that eternal punishment consists in annihilation or extinction of being; a destructionist.

annulation ::: n. --> A circular or ringlike formation; a ring or belt.

anolis ::: n. --> A genus of lizards which belong to the family Iguanidae. They take the place in the New World of the chameleons in the Old, and in America are often called chameleons.

ant-bear ::: n. --> An edentate animal of tropical America (the Tamanoir), living on ants. It belongs to the genus Myrmecophaga.

antennal ::: a. --> Belonging to the antennae.

anthropological ::: a. --> Pertaining to anthropology; belonging to the nature of man.

anthropomorphite ::: n. --> One who ascribes a human form or human attributes to the Deity or to a polytheistic deity. Taylor. Specifically, one of a sect of ancient heretics who believed that God has a human form, etc. Tillotson.

antimony ::: n. --> An elementary substance, resembling a metal in its appearance and physical properties, but in its chemical relations belonging to the class of nonmetallic substances. Atomic weight, 120. Symbol, Sb.

antipathic ::: a. --> Belonging to antipathy; opposite; contrary; allopathic.

antipyrine ::: n. --> An artificial alkaloid, believed to be efficient in abating fever.

antique ::: 1. Of or belonging to the past. 2. Dating from a period long ago; ancient.

antispastic ::: a. --> Believed to cause a revulsion of fluids or of humors from one part to another.
Counteracting spasms; antispasmodic. ::: n. --> An antispastic agent.


antitheist ::: n. --> A disbeliever in the existence of God.

a person who professes beliefs and opinions that he or she does not hold in order to conceal his or her real feelings or motives; one who pretends to be what he is not. (Sri Aurobindo also uses the term as an adjective.) hypocrite"s.

aphis ::: n. --> A genus of insects belonging to the order Hemiptera and family Aphidae, including numerous species known as plant lice and green flies.

apiaceous ::: a. --> Umbelliferous.

apian ::: a. --> Belonging to bees.

apical ::: a. --> At or belonging to an apex, tip, or summit.

apician ::: a. --> Belonging to Apicius, a notorious Roman epicure; hence applied to whatever is peculiarly refined or dainty and expensive in cookery.

aplacental ::: a. --> Belonging to the Aplacentata; without placenta.

apocryphalist ::: n. --> One who believes in, or defends, the Apocrypha.

apocyneous ::: a. --> Belonging to, or resembling, a family of plants, of which the dogbane (Apocynum) is the type.

apostatize ::: v. i. --> To renounce totally a religious belief once professed; to forsake one&

apostle ::: n. --> Literally: One sent forth; a messenger. Specifically: One of the twelve disciples of Christ, specially chosen as his companions and witnesses, and sent forth to preach the gospel.
The missionary who first plants the Christian faith in any part of the world; also, one who initiates any great moral reform, or first advocates any important belief; one who has extraordinary success as a missionary or reformer; as, Dionysius of Corinth is called the apostle of France, John Eliot the apostle to the Indians, Theobald


apotactite ::: n. --> One of a sect of ancient Christians, who, in supposed imitation of the first believers, renounced all their possessions.

appanage ::: n. --> The portion of land assigned by a sovereign prince for the subsistence of his younger sons.
A dependency; a dependent territory.
That which belongs to one by custom or right; a natural adjunct or accompaniment.


appeal ::: v. t. --> To make application for the removal of (a cause) from an inferior to a superior judge or court for a rehearing or review on account of alleged injustice or illegality in the trial below. We say, the cause was appealed from an inferior court.
To charge with a crime; to accuse; to institute a private criminal prosecution against for some heinous crime; as, to appeal a person of felony.
To summon; to challenge.


appendant ::: v. t. --> Hanging; annexed; adjunct; concomitant; as, a seal appendant to a paper.
Appended by prescription, that is, a personal usage for a considerable time; -- said of a thing of inheritance belonging to another inheritance which is superior or more worthy; as, an advowson, common, etc. , which may be appendant to a manor, common of fishing to a freehold, a seat in church to a house.


appertain ::: v. i. --> To belong or pertain, whether by right, nature, appointment, or custom; to relate.

aristocracy ::: the class to which a ruling body belongs, a patrician order; the collective body of those who form a privileged class; also used fig. of those who are superior.

ASPIRATION. ::: The call in the being for the Divine or for the higher things that belong to the Divine Consciousness.
A call to the Divine; aspiration for the discovery and embodiment of the Divine Truth and to nothing else whatever.
An aspiration vigilant, constant, unceasing- the mind’s will, the heart’s seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature.
There is no need of words in aspiration. It can be expressed or unexpressed in words.
Aspiration need not be in the form of thought; it can be a feeling within that remains even when the mind is attending to the work.
Aspiration is to call the forces. When the forces have answered, there is a natural state of quiet receptivity concentrated but spontaneous.
In aspiration there is a self-giving for the higher consciousness to descend and take possession ; the more intense the call, the greater the self-giving.
Aspiration keeps the consciousness open, prevents an inert state of acquiescence in all that comes and exercises a sort of pull on the sources of the higher consciousness.
The intensity of aspiration brings the intensity of the experience and by repeated intensity of the experience, the change. It is the psychic that gives the true aspiration; if the vital is purified and subjected to the psychic, then the vital gives intensity.
Aspiration in the physical consciousness ::: the physical consciousness is always in everybody in its own nature a little inert and in it a constant strong aspiration is not natural, it has to be created. But first there must be the opening, a purification, a fixed quietude, otherwise the physical vital will turn the strong aspiration into over-eagerness and impatience or rather it will try to give it that turn.


ASSIMILATION. ::: There has to be a period of assimilation. When the being is unconscious, the assimilation goes on behind the veil or below the surface and meanwhile the surface consciousness sees only dullness and the loss of what it had got; but when one is conscious, then one can see the assimilation going on and one sees that nothing is lost, it is only a quiet settling in of what has come down.
To remain quiet for a time after the descent of Force is the best way of assimilating it.
There are always pauses of preparation and assimilation between two movements.
The periods of assimilation continue till all that has to be done is fundamentally done. Only they have a different character in the later stages of sadhana. If they cease altogether at an early stage, it is because all that the nature was capable of has been done and that would mean it was not capable of much.


“As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man;—this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other,—invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Asura and are most generally misheld and misused by those who retain them. The seekers or keepers of wealth are more often possessed rather than its possessors ; few escape entirely a certain distorting influence stamped on it by its long seizure and perversion by the Asura. For this reason most spiritual disciplines insist on a complete self-control, detachment and renunciation of all bondage to wealth and of all personal and egoistic desire for its possession. Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error ; it leaves the power in the hands of the hostile forces. To reconquer it for the Divine to whom it belongs 'and use it divinely for the divine life is the supramental way for the sadhaka.

ASURA. ::: Titan; a being of ignorant egoism as opposed to the Deva or god, who is a being of Light; sons of Darkness and Division.
Asuras are really the dark side of the mental, or more strictly, of the vital mind plane. This mind is the very field of the Asuras. Their main characteristic is egoistic strength and struggle, which refuse the higher law. The Asura has self-control, tapas, and intelligence, but all that for the sake of his ego.
There are no Asuras on the higher planes where the Truth prevails, except in the Vedic sense -“ the Divine in its strength “. The mental and vital Asuras are only a deviation of that power.
There are two kinds of Asuras - one kind were divine in their origin but have fallen from their divinity by self-will and opposition to the intention of the Divine; they are spoken in the Hindu scriptures as the former or earlier gods; these can be converted and their conversion is indeed necessary for the ultimate purpose of the universe. But the ordinary Asura is not of this character, is not an evolutionary but a typal being and represents a fixed principle of the creation which does not evolve or change and is not intended to do so. These Asuras, as also the other hostile beings, Rakshasas, Pishachas and others resemble the devils of the Christian tradition and oppose the divine intention and the evolutionary purpose in the human being; they don’t change the purpose in them for which they exist which is evil, but have to be destroyed like the evil. The Asura has no soul, no psychic being which has to evolve to a higher state; he has only an ego and usually a very powerful ego; he has a mind, sometimes even a highly intellectual mind; but the basis of his thinking and feeling is vital and not mental, at the service of his desire and not truth. He is a formation assumed by the life-principle for a particular kind of work and not a divine formation or soul.
Some kinds of Asuras are very religious, very fanatical about their religion, very strict about rules of ethical conduct. There are others who use spiritual ideas without believing in them to give them a perverted twist and delude the sadhaka.


atheist ::: adj. Disbelieving or denying the existence of a supreme God.

* attachment must draw away altogether from the object of its love. The vital can be as absolute in its unquestioning self-giving as any other part or the nature ; nothing can be more generous than its movement when it forgets self for the Beloved. The vital and physical should both give themselves in the true way — the way of true love, not of ego-desire.

autumnal ::: of, belonging to or suggestive of, autumn.

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 ::: 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

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

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

Babel ::: Amal: “‘Babel’ alludes to a legend in antiquity that at Babylon there were so many nations gathered to build a tower that their various tongues got mixed up and confused. It is the confusion that is referred to in Sri Aurobindo’s line and called ‘the babel’.”

  *Babel-builders".

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

babel ::: “The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens’. God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo’s Works

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

bare ::: v. 1. To make bare; uncover or reveal. 2. Fig. To expose. bared, baring. adj. 3. Lacking clothing or covering; naked 4. Fig. Exposed to view; undisguised. 5. Just sufficient; mere. 6. Lacking embellishment or ornamentation; unembellished; simple; plain. 7. Unprotected; without defence. 8. Devoid of covering, a leafless trees. 9. Sheer, as bare cliffs. heaven-bare, bareness.

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

belched ::: 1. Erupted or exploded. 2. Expelled gas noisily from the stomach through the mouth.

beleaguer ::: to harass; beset; besiege.

belied ::: shown to be false; contradicted; gave a false representation to; misrepresented.

belief ::: 1. Confidence in the truth or existence of something not immediately susceptible to rigorous proof. 2. Trust or confidence, faith. 3. Something believed; an opinion or conviction. beliefs.

Question: "Sweet Mother, l don"t understand very clearly the difference between faith, belief and confidence.”

Mother: "But Sri Aurobindo has given the full explanation here. If you don"t understand, then. . . He has written ‘Faith is a feeling in the whole being." The whole being, yes. Faith, that"s the whole being at once. He says that belief is something that occurs in the head, that is purely mental; and confidence is quite different. Confidence, one can have confidence in life, trust in the Divine, trust in others, trust in one"s own destiny, that is, one has the feeling that everything is going to help him, to do what he wants to do. Faith is a certitude without any proof. Words of the Mother, MCW Vol. 6.


believed in ::: was persuaded of the truth or existence of; had faith in the reliability, honesty, benevolence, etc. of.

believes ::: accepts as true or real. believed.

bellowed ::: emitted a hollow, loud, animal cry, as a bull or cow; roared.

belly ::: 1. The stomach. 2. The inside or interior cavity of something.

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

belongings ::: possessions; things owned, either tangible or intangible.

belongs to the Divine Truth, Good, Beauty, rejection of all that is false, evD, ugly, discordant, union through love and sympathy wth all existence, openness to the Truth of the Self and the

beloved ::: n. 1. A person who is dearly loved. beloved"s, Beloved, Beloved"s. *adj. *2. Dearly loved.

below the human race in evolutionary development.

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

BELIEF. ::: Intellectual acceptance only.

BELLS. ::: Indicate the evening or attempt to open to the enmity and opposition to God, considered as an intense, impa- tient and perverse form of Love, is conceived as a possible means of realisation and salvation.

Below navel — lower vital.

Below navel—lower vital.

Belphegor ::: Amal: “This name of a star brought in by Sri Aurobindo with powerful effect has practically no place in popular astronomy and figured rarely in past literary usage. In Syrian theology, Belphegor was a deity who symbolised the Sun. The Israelites also paid homage to him sometimes.” Sri Aurobindo—The Poet

ble and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will ; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them ; or else,. even though thus naturally developing and acting, they may be rejected in a siogle-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, • greater powers belonging to the supramental planes which are the very powers of the

bodily ::: 1. Physical as opposed to mental or spiritual. 2. Of, relating to, or belonging to the body or the physical nature of man.

builder ::: a person who builds. Also fig. builders, Babel-builders", master-builders.

But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, and evolution in Nature.

But it is mostly people who live much in the vital that so fall ; with a strong and free and calm mind and a psychic awake and alive, such petdnesses ate not likely to occur. As for those who live in the true Divine Consciousness, certain powers are not powers at all and in that sense, not, that is to say, supernatural or abnormal, but rather their normal way of seeing and acting, part of the consciousness — and how can they be forbidden or refuse to act according to tbelr consciousness and its nature ?

can be acquired and unmixed, not an anxious vigilance, the belter.

can we hope to be directly aware of the Divine in us and directly in touch with the Divine Light and the Divine Force. Otherwise we can feel the Divine only through external signs and external results and that is a diflicult and uncertain way and very occa- sional and inconstant, and it leads only to belief and not to knowledge, not to the direct consciousness and awareness of the constant presence.

CENTRAL BEING. ::: The portion of the Divine in us which supports all the rest and survives through death and birth. This centra! being has two forms ::: above, it is Jivatman, our true being, of which we become aware when the higher self-know- ledge comes ; below, it is the psychic being which stands behind mind, body and life. The Jivatman is above the manifestation in life and presides over it ; the psychic being stands behind the manifestation in life and supports it,

cestus ::: a girdle or belt, esp. as worn in ancient Greece.

cfilcicnt mind behind the surface mind, a larger and more power- fuJ vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher supercooscient as well as below them to lower subconscient ranges.

civic ::: of, relating to, or belonging to a city, a citizen, or citizenship; municipal or civil.

clang ::: 1. A loud resounding noise, as a large bell or metal when struck. 2. v. To make or cause to make, or produce a loud ringing, resonant sound as of a large bell.

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

coevals ::: persons belonging to the same age or generation; contemporaries.

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

Colilen light is that of the Divine Truth on the higher planes ; the light of the Divine Truth which comes out from the supra- mcntal sunlight and modified according to the level it crosses, creates the ranges from Overraind to Higher Mind. It always means the light o£ Truth ; but the nature of the Truth varies according to the plane to which it belongs.

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

communality ::: a feeling or spirit of cooperation and belonging arising from common interests and goals.

conditioD, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power.

Consciousness is usually identified with mind, but mental consciousness is only the human range. There are ranges of consciousness above and below the human range, with which the normal human has no contact and they seem to it uncons- cious, — supraroental or overmental and submental ranges.
By consciousness is meant something which is essentially the same throughout but variable in status, condition and operation, in which in some grades or conditions the activities we call consciousness exist cither in a suppressed or an unorganised or a differently organised state.
It is not composed of parts, it is fundamental to being and itself formulates any parts it chooses to manifest, developing them from above downward by a progressive coming down from spiri- tual levels towards involution in matter or formulating them In an upward working in the from what wc call evolution.


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

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

consciousness with the physical experience of oneness, the pre- sence of the Beloved in every part, in c^'ery cell of the body.

conviction ::: “Conviction—intellectual belief held on what seems to be good reasons.” Letters on Yoga

CONVICTION. ::: Intellectual belief held on what seems to be good reasons.

conviction ::: the state of being convinced; a fixed or firm strong intellectual belief.

convince ::: 1. To move by argument or evidence to belief, agreement, consent, or a course of action; persuade.

convinced ::: brought by the use of argument or evidence to a firm belief or a course of action.

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

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

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

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

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


credence ::: acceptance as true or valid; belief.

credo ::: any formal or authorized statement of beliefs, principles, or opinions. credos.

credulous ::: disposed to believe too readily, esp. without proper or adequate evidence; gullible.

creed ::: 1. A formal statement of religious belief; a confession of faith. 2. Any system or codification of belief or of opinion. creeds.

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

darkness ::: “Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision’s limited range.” Essays Divine and Human

date ::: 1. A particular month, day, and year at which some event happened or will happen. 2. The time or period to which any event or thing belongs; period in general. 3. The time during which something lasts; duration. dates

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

deceiving ::: causing to believe what is not true; misleading. self-deceiving.

decorated ::: furnished or adorned with something ornamental or becoming; embellished.

decorative ::: serving to decorate or embellish; ornamental.

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

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

Desire-rejection ::: the rejection of desire is essentially the rejection of the element of craving, putting that out from the consciousness itself as a foreign clement not belonging to the true self and the inner nature. But refusal to indulge the sugges- tions of desire is also a part of the rejection ; to abstain from the action suggested, if it is not the right action, must be included in the yogic discipline. The first condition for getting rid of desire is, therefore, to become conscious with the true consciousness *, for then it becomes much easier to dismiss it than when one has to struggle with it as if it were a constituent part of oneself to be thrown out from the being. When the psychic being is in front, then also to get rid of desire becomes easy ; for the psychic being has in itself no desires, it has only aspirations and a seeking and love for the Divine and all things that are or tend towards the Divine.

Dionysion ::: Madhav: “Dionysian, belonging to the god of wine, the wine that is intoxicating joy; as if one had drunk from the cup of the god of wine.” The Book of the Divine Mother

dips ::: 1. Plunges briefly into water or another liquid and removes quickly. 2. Sinks or drops down, or below a particular level, as if dipping into water; goes down, sinks, sets. 3. Has a downward inclination; inclines or slopes downwards; is inclined to the horizon. dipped, dipping.

disillusion ::: 1. To deprive of belief, idealism, etc. to disenchant. 2. To free from false belief or illusions. disillusioned, world-disillusion"s.

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

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

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

Djinn ::: (Islam) an invisible spirit mentioned in the Koran and believed by Muslims to inhabit the earth and influence mankind by appearing in the form of humans or animals. djinns .

djinn ::: (Islam) an invisible spirit mentioned in the Koran and believed by Muslims to inhabit the earth and influence mankind by appearing in the form of humans or animals. djinns .

docketed ::: labelled, tagged, ticketed as with a list of contents and statement of particulars.

doubt ::: n. 1. Lack of belief in or conviction about something. v. 2. To be undecided or skeptical about: tend to disbelieve or distrust. doubts, doubting, doubtful, doubtfully, doubtfulness.

DRY PERIOD. ::: There is a long stage of preparation neces- sary in order to arrive at the moer psychologic^ condition in which the doors of experience can open and one can walk from vista to vista — though even then new gates may present them- selves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspec- tion and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets the secret of trust and self-giving which secs the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance.

Such interval periods come to all and cannot be avoided.

The main thing is to meet them with quietude and not become restless, depressed or despondent. A constant fire can be there only when a certain stage has been reached, that is when one is always inside consciously living in the psychic being, but for that all this preparation of the mind, vital, physical is necessary.

For this fire belongs to the psychic and one cannot command it always merely by the mind's effort. The psychic has to be fully liberated and that is what the Force is working to make fully possible.

The difficulty comes when either the vital with its desires or the physical with its past habitual movements comes in — as they do with almost everyone. It is then that the dryness and difficulty of spontaneous aspiration come. This dryness is a well- known obstacle in all sadhana. But one has to persist and not be discouraged. If one keep? the will fixed even in these barren periods, they pass and after their passage a greater force of aspiration and experience becomes possible.

Dryness comes usually when the vital dislikes a movement or' condition or the refusal of its desires and starts non-co-operation.

But sometimes it is a condition that has to be crossed through, e.g. the neutral or dry quietude which sometimes comes when the ordinary movements have been thrown out but nothing positive has yet come to take their place, i.e, peace, joy, a higher know- ledge or force or action.


eagle ::: Any of several large, soaring birds of prey belonging to the hawk family. The strength, keen vision, graceful and powerful flight of the eagle are proverbial, and have given to him the title of the king of birds. eagle’s, eagles, eagle-peaks, eagle-poised, eagle-winged, she-eagle. (Sri Aurobindo also employs the word as an adj.)

eagle ::: any of several large, soaring birds of prey belonging to the hawk family. The strength, keen vision, graceful and powerful flight of the eagle are proverbial, and have given to him the title of the king of birds. eagle"s, eagles, eagle-peaks, eagle-poised, eagle-winged, she-eagle. (Sri Aurobindo also employs the word as an adj.)

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

embroidered ::: fashioned or adorned with added embellishments; ornately embellished.

err ::: 1. To go astray in thought or belief; to make mistakes, blunder. 2. To stray from the right course or accepted standards; sin. erring.

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

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

:::   "Even Science believes that one day death may be conquered by physical means and its reasonings are perfectly sound. There is no reason why the supramental Force should not do it. Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. If they become plastic enough to do that there is no reason why they should not last.” Letters on Yoga

“Even Science believes that one day death may be conquered by physical means and its reasonings are perfectly sound. There is no reason why the supramental Force should not do it. Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. If they become plastic enough to do that there is no reason why they should not last.” Letters on Yoga

Experiences of sounds, lights etc . ::: The sounds of bells and the seeing of lights and colours are signs of the opening of the inner consciousness which brings with it an opening also to sights and sounds of other planes than the physical. Some of these things like the sound of bells, crickets, etc. seem even to help the opening.

FAITH. ::: A dynamic entire belief and acceptance.

Faithfulness to the Light and the Call — to refuse to listen to any suggestions, impulses, lures and to oppose to them all the call of the Truth, the imperative beckoning of the Light. In all doubt and depression, to say, “ I belong to the Divine, I cannot fail ” ; to all suggestions of impurity and unfitness, to reply, “ I am a child of Immortality chosen by the Divine ; I have but to be true to myself and to Him — the victory is sure ; even if I fell, I would rise again " ; to all impulses to depart and serve some smaller ideal, to reply, "This is the greatest, this is the Truth that alone can satisfy the soul within me ;

fate ::: “The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga

feign ::: 1. To make up; invent; fabricate. 2. To represent fictitiously; put on an appearance of. 3. To imitate deceptively. 4. To make believe, pretend. feigns, feigned, feigning.

fervour ::: great intensity of feeling or belief; ardour; zeal.

First, each plane, in spite of Its connection with others aboie and below it, is yet a world in itself, with its own movements, forces, beings, types, forms existing as if for its and their own sake, under its ovs-n laws, for its own manifestation nithouf appa-

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

". . . for doubt is the mind"s persistent assailant.” Letters on Yoga ::: "The enemy of faith is doubt, and yet doubt too is a utility and necessity, because man in his ignorance and in his progressive labour towards knowledge needs to be visited by doubt, otherwise he would remain obstinate in an ignorant belief and limited knowledge and unable to escape from his errors.” The Synthesis of Yoga*

FOREHEAD CENTRE. ::: In the forehead between the eyes but a little above is the afha cakra, the centre of the inner will, also of the inner vision, the dynamic mind etc. (This is not the ordinary outer mental will and sight, but something more power- ful, belonging to the inner being). When this centre opens and the Force there is active, then there is the opening of a greater will, power of decision, formation, effectiveness, beyond what the ordinary mind can achieve.

::: **"For me faith is not intellectual belief but a function of the soul; . . . .” Letters on Yoga

“For me faith is not intellectual belief but a function of the soul; …” Letters on Yoga

For there is a continuous scale of the planes of consciousness, beginning with the psychical and other belts attached to and dependent on the earth plane and proceeding through the true independent vital and psychical worlds to the worlds of the gods and the highest supramental and spiritual planes of existence.

FOUNDATION. ::: Foundation is above and not below, upon bitdhna esam. The superconscient, not the subconscient, is the true foundation of things.

frieze ::: the upper part of the wall of a room, below the cornice, esp. one that is decorated. friezes.

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.

ghoul ::: An evil spirit or demon in Muslim folklore believed to plunder graves and feed on corpses.

ghoul ::: an evil spirit or demon in Muslim folklore believed to plunder graves and feed on corpses.

girdle ::: n. **1. A belt or sash worn around the waist. 2. Something that encircles like a belt. v. 3. To surround as with a girdle. girdling.**

Golden light always means the light of Truth ; but the nature of the Truth varies according to the plane to which it belongs.

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

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

grandiose ::: Amal: “I believe that ‘grandiose’ was a frequent usage in the 19th century and stresses being ‘grand’.”

ground ::: 1. Base; foundation. 2. Earth or soil. 3. Any material surface, lit. and fig. 4. Background. 5. An area of land designated for a particular purpose, lit. and fig. **6. The foundation for an argument, a belief, or an action; a basis. soul-ground.**

hallucination ::: 1. A sensory experience of something that does not exist outside the mind, caused by various physical and mental disorders. 2. A false notion, belief, or impression; illusion; delusion.

Holy, and ever dutiful—beloved

If difficulties occur, they raise not mental doubts or an inert acquiescence, but the firm belief that, with sincere consecration, the Divine Shakti will remove the difllcultics and with this belief a greater turning to her and dependence on her for that purpose.

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

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

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

I know by wWch the taking up of sadbaoa by the Dmne becomes a sensible fact before the preparation of the nature is done. In other methods the Divine action may be felt from time to time, but it remains mostly behind the veil till all is ready. In some the ditioe action Is not recognised ; all must be done by (apioya. In most there is a mixing of the two ::: the iapas>3 finally calling the direct help and intervention. The idea and experience of the Divine doing all belong to the Yoga based on surrender. But whatever way is followed, the one thing to be done is to be faithful and go on to the end.

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

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

incredulous ::: disinclined or indisposed to believe; sceptical.

indoctrinated ::: instructed in a doctrine, principle, ideology, etc., esp. imbued with a specific partisan or biased belief or point of view.

Inertia belongs strictly to the material. It comes sometimes from the body, sometimes from below the body.

  (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.

INNER CONSCIOUSNESS (Divisions) ::: There are five main divisions. At the top above the head arc layers (or as we call them planes) of which we arc not conscious and which become conscious to us only by sadhana — those above the human mind — that is the higher consciousness. Below from the crown of the head to the throat are the layers (there are many of them) of the mind, the three principal being one at the top of the head communicating with the higher consciousness, another between the eye-brows where is the thought, sight and will, a third in the throat which is the externalising mind. A second division is from the shoulders to the navel ; these are the layers of the higher vital presided over by the heart centre where is the emotional being with the psychic behind it. From the navel downwards is the rest of the vital being containing several layers. From the bottom of the spine downward are the layers of the physical consciousness proper, the material, and below the feet is the sub- conscient which has also many levels.

INNER SIGHT. ::: When one tries to meditate, the first obstacle in the beginning is sleep. When you get over this obstacle, there comes a condition in which, with the eyes closed, you begin to see things, people, scenes of all kinds. It is a good sign and means that you are making progress in yoga. There is, besides the outer physical sight which sees external objects, an inner .sight in us which can see things yet unseen and unknown, things at a distance, things belonging to another place or time or to other worlds.

Inner vision is vivid like actual sight, always precise and contains a truth in it. In mental vision the images are invented by the mind and are partly true, partly a play of possibilities. Or a mental vision like the vital may be only a suggestion,- that is a formation of some possibility on the mental or vital plane which presents itself to the sādhaka in the hope of being accepted and helped to realise itself.


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

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

insurgent ::: rebellious or in revolt, as against a government in power or the civil authorities. Also fig. **insurgence.**

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


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

In this joga the consciousness (after the lower field has been prepared by a certain amount of psycho-spiritual-occult experi- ence) is drawn upwards above the Brahmarandhra to ranges above belonging to the spiritual consciousness proper and instead of merely receiving from there has to live there and from there change the lower consciousness altogether. For there is a dyna- mism proper to the spiritual consciousness whose nature is Light,

intolerant ::: 1. Unable or unwilling to endure or support. 2. Unwilling to tolerate differences in opinions, practices, or beliefs, especially religious beliefs. intolerance.

"In yoga experience the consciousness widens in every direction, around, below, above, in each direction stretching to infinity.” Letters on Yoga

“In yoga experience the consciousness widens in every direction, around, below, above, in each direction stretching to infinity.” Letters on Yoga

is another centre of small movements below it, — between the navel and the Muladhara.

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

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

  It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, — and even of that it knows only a few ill-lit corners, — is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” *Letters on Yoga

It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know,—and even of that it knows only a few ill-lit corners,—is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga

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

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

Jhumur: “Law is capital, it has to be! It is a very powerful dominating force, a force of resistance, a force of refusal, whatever in us denies the acceptance of light. If this law were not there then there would be an immediate rising into the light and there would be perhaps no play of the manifestation. For a long time there was a kind of a backward pull for each forward attempt so that you would have to work your way up from below and these lower levels have their very strong demands or pulls to resist. Slowly you have to take up all these movements and rise, otherwise the spirit would have risen really without any restriction and that would not have been what the divine intention was, to manifest here in the inconscient, the Divine.”

Jhumur: “You have the same word in French, capte—like a receiver that catches signals. I believe Sri Aurobindo often uses French words with the French connotation. Particularly I have noticed that sometimes he uses the word amour instead of love. When I asked myself why did he have to use a French word here, perhaps because it was a different kind of love, not the usual, something other. Time’s amour-song he says, and not a love song. There is something different about that song. It is not just a love song. It suggests something other when he uses a word from another language. It is not love that we ordinarily understand, he has added a quality of something special or rare or unusual by utilizing the same word but in another language. It gives it another colour.”

Karmic ::: “If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” Essays in Philosophy and Yoga

Law of Karma ::: If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future ; and that is the spiritual essence of (he law of Karma,

legend ::: an unverified story handed down from earlier times, especially one popularly believed to be historical.

Light. False lights exist and misleading lustres, lower lights too that belong to the being's inferior teaches. One must therefore be on one’s guard and distinguish ; the true discrimination has to come by growth of the psychic feeling and a purified mind and experience.

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

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

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

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

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

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


ll'oj'S' to remove jear ::: By bringing down strength and calm into the lower vital (region below the navel). Also by will and imposing calm on the system when the fear arises. It can be done in either way or both together.

Love for the Divine is not pqchic Jove only ; it is the Jove of all the being, the vital and vital-physical included — all are capable of the same self-giving. It Is a mistake to believe that if the vital loves, it must be a love that demands and imposes

Madhav: “Eidolon is an unsubstantial figure. The name we give is only such an unsubstantial label. The secret is not touched. Gold is to indicate that though the name as such may appear to be unsubstantial, there is some truth in it.” The Book of the Divine Mother

Madhav: “Here is the Mother of all the Gods and all the Powers; she is the mediatrix, standing between the Supreme above and the earth below and firmly linking the earth to the Supreme.” The Book of the Divine Mother

Madhav: Serpent signifies seething energy with a consciousness proper to its order. There is the serpent of the material zone, serpent of the vital and so on. And this consciousness is the Power of Evolution. This Power of Evolution combines with the force that has emerged from below. It lends to it its character of consciousness, step by step. The Force that was hitherto un-conscious, insensible is taken up and given a direction by Nature’s conscious, dynamic Power.” The Book of the Divine Mother

Madhav: “The allusion is to the Vedic legend which narrates how the dark powers of the nether regions, i.e. the subconscient—and the still below—steal and hide the riches of the Gods in their subterranean chambers. They are called the Panis, thieves.” The Book of the Divine Mother

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

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

martyr ::: one who makes great sacrifices or suffers much, even death, in order to further a belief, cause, or principle.

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

::: "Meditation, by the way, is a process leading towards knowledge and through knowledge, it is a thing of the head and not of the heart, so if you want dhyana , you can"t have an aversion to knowledge. Concentration in the heart is not meditation, it is a call on the Divine, on the Beloved.” Letters on Yoga

“Meditation, by the way, is a process leading towards knowledge and through knowledge, it is a thing of the head and not of the heart, so if you want dhyana , you can’t have an aversion to knowledge. Concentration in the heart is not meditation, it is a call on the Divine, on the Beloved.” Letters on Yoga

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.)

monarch ::: in the manner of, belonging to, or characteristic of a sovereign, as a king, queen or emperor.

MONEY. ::: Money is the visible sign of a universal force, and this force m its manifestation on earth woris an the vitaf and physical planes and Is indispensable to the fullness of the outer life. In its origin and true action it belongs lo the Divine. But like other powers of the Divine it is delegated here and in the ignorance of the lower Nature can be usurped for the uses of the ego or held by Asuric influences and perverted to their purpose.

moonbelts ::: broad bands or stripes characteristically distinguished from the surface they cross; tracts or districts long in proportion to their breadths. Also, zones or districts, usually with defining term denoting the principal characteristic.

Morality is a question of man’s mind and vital, it belongs to a lower plane of consciousness.

mortal ::: n. 1. A human being. adj. 2. Of or relating to humankind; human. 3. Belonging to this world. 4. Causing death; fatal. mortal"s, mortals.

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

n. 1. The lower interior part of a ship or airplane where cargo is stored. 2. The act or a means of grasping. v. 3. To have or keep in the hand; keep fast; grasp. 4. To bear, sustain, or support, as with the hands or arms, or by any other means. 5. To contain or be capable of containing. 6. To keep from departing or getting away. 7. To withstand stress, pressure, or opposition; to maintain occupation of by force or coercion. 8. To have in its power, possess, affect, occupy. 9. To engage in; preside over; carry on. 10. To have or keep in the mind; think or believe. 11. To regard or consider. 12. To keep or maintain a grasp on something. 13. To maintain one"s position against opposition; continue in resistance. 14. To agree or side (usually followed by with). holds, holding. ::: hold back. 15. a. To retain possession of; keep back. b. To refrain from revealing; withhold. c. To refrain from participating or engaging in some activity.

naked ::: 1. Having no clothing on the body; nude. 2. Being without addition, concealment, disguise, or embellishment. 3. Exposed to harm; vulnerable. 4. Plain, simple, unadorned. 5. Not accompanied or supplemented by anything else. 6. Devoid of a specified quality, characteristic, or element. 7. With no qualification or concealment; stark, plain. 8. Unsupported by authority or financial or other consideration. World-naked.

native ::: 1. Natural; originating naturally; naturally resulting. 2. Belonging to a person by birth or to a thing by nature; inherent. 3. Of indigenous origin, growth, or production. 4. Remaining or growing in a natural state; real, genuine, original. 5. Being the place or environment in which a person was born or a thing came into being.

natural Law ::: a law or body of laws that derives from nature and is believed to be binding upon human actions apart from or in conjunction with laws established by human authority.

nature ::: 1. The universe, with all its phenomena. 2. The forces and processes that produce and control all the phenomena of the material world. 3. The material world, esp. as surrounding human kind and existing independently of human activities. 4. The essential characteristics and qualities of a human being. 5. A particular combination of qualities belonging to a person, animal, thing, of class by birth, origin, or constitution; native or inherent character. 6. Characteristic disposition; temperament. nature"s, Nature"s, natures, earth-nature ("s), Earth-Nature"s, Heaven-nature"s, life-nature"s, soul-nature, World-Nature"s, twi-natured.

NAVEL CENTRE. ::: The Nabbipadma commanding the larger life-forces and passions and larger desire-movements is the main seat of the centralised «tal consciousness (dynamic centre) which ranges from the heart level (emotional) to the centre below the navel (lower vital, sensational desire centre).

Nervous being is part of the physical consciousness, below the physical mind and not abo%'e it ; the nerves are part of the body.

Not an intellectual belief but a function of the soul,

"Of course, the gods exist — that is to say, there are Powers that stand above the world and transmit the divine workings. It is the physical mind which believes only what is physical that denies them. There are also beings of other worlds — gods and Asuras, etc.” Letters on Yoga

“Of course, the gods exist—that is to say, there are Powers that stand above the world and transmit the divine workings. It is the physical mind which believes only what is physical that denies them. There are also beings of other worlds—gods and Asuras, etc.” Letters on Yoga

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

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

one goes beyond, there arc no vim.^ t • things do not belong to the Divine Nature

opinions and mental preferences may build a wall of arguments against the spiritual truth that has to be realised and refuse to accept it if it presents itself in a form which does not conform to its own previous ideas ::: so also it may prevent one from recog- nising the Divine if the Divine presents himself in a form for whidi the intellect is not prepared or which in any detail runs counter to its prejudgements and prejudices. One can depend on one’s reason in other matters provided the mind tries to be open and impartial and free from undue passion and is prepared to concede that it is not always right and may err ; but it is not safe to depend on it alone In matters which escape its jurisdiction, specially in spiritual realisation and in matters of yoga which belong to a different order of knowledge.

ornament ::: something that decorates or adorns; an embellishment. ornaments.

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

"Our subliminal self is not, like our surface physical being, an outcome of the energy of the Inconscient; it is a meeting-place of the consciousness that emerges from below by evolution and the consciousness that has descended from above for involution.” The Life Divine

“Our subliminal self is not, like our surface physical being, an outcome of the energy of the Inconscient; it is a meeting-place of the consciousness that emerges from below by evolution and the consciousness that has descended from above for involution.” The Life Divine

outward ::: n. 1. Relating to physical reality rather than with thoughts or the mind; the material or external world. outward"s, outwardness. adj. 2. Relating to the physical self. 3. Purely external; superficial. 4. Belonging or pertaining to external actions or appearances, as opposed to inner feelings, mental states, etc. 5. Pertaining to or being what is seen or apparent, as distinguished from the underlying nature, facts, etc.; pertaining to surface qualities only; superficial.

Overmind ::: Above the mind there are several levels of conscious of the Truth. But in between is what he has distinguished as the Overmind, the world of the cosmic Gods. Now it is this Overmind that has up to the present governed our world: it is the highest that man has been able to attain in illumined consciousness. It has been taken for the Supreme Divine and all those who have reached it have never for a moment doubted that they have touched the true Spirit. For, its splendours are so great to the ordinary human consciousness that it is absolutely dazzled into believing that here at last is the crowning reality. And yet the fact is that the Overmind is far below the true Divine. It is not the authentic home of the Truth. It is only the domain of the formateurs , all those creative powers and deities to whom men have bowed down since the beginning of history. And the reason why the true Divine has not manifested and transformed the earth-nature is precisely that the Overmind has been mistaken for the Supermind.being, among which the really divine world is what Sri Aurobindo has called the Supermind, the world. The cosmic Gods do not wholly live in the Truth-Consciousness: they are only in touch with it and represent, each of them, an aspect of its glories.

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

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

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

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

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

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

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

*Overmind"s.


pamful, first, because it is obscure and docs not understand and, secondly, because there arc parts of it that want to be left to their crude notions and not to change. That is why the inter- vention of a psychic attitude is so heJpfuI. For the psychic has the happy confidence, the ready understanding and response, the spontaneous surrender ; it knows that the touch of the Guru is meant to help and not to hurt, or, like Radha in the poem, that whatever the Beloved does is meant to lead to the Divine

pass ::: v. 1. To move on or ahead; proceed. 2. To move by. 3. To go or get through (something), lit. and fig. **4. To go across or over (a stream, threshold, etc.); cross. 5. To cross, traverse, in reference to times, stages, states, conditions, processes, actions, experiences, etc. 6. To be transferred from one to another; circulate. 7. To come to or toward, then go beyond. 8. To come to an end. 9. To cease to exist. 10. To convey, transfer, or transmit; deliver (often followed by on). 11. To be accepted as or believed to be. 12. To sanction or approve. passes, passed, passing. n. 13. A way, such as a narrow gap between mountains, that affords passage around, over, or through a barrier. passes. ::: pass by. To let go without notice, action, remark, etc.; leave unconsidered; disregard; overlook.

PaTaLA. ::: The subcooscient below the Earth — the Earth being the conscious physical plane.

portion ::: 1. A part of any whole, either separated from or integrated with it. 2. The part of a whole allotted to or belonging to a person or group; share. Also fig. 3. Something that is allotted to a person by God or fate. portions.

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

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

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

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

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

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

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

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

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

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

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

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

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

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


present ::: adj. 1. Being, existing, occurring, or going on now, current. 2. Existing or in use at, or belonging to, the particular time under consideration n. 3. The present time, the time that now is (as opposed to the past and the future). present"s.

pretence ::: 1. Make-believe or feigning. 2. An artful or simulated, false action or insincere profession.

primaeval ::: belonging to the first or earliest age or ages; original or ancient.

prophetic ::: of, belonging to, or characteristic of a prophet or prophecy.

Psychic sadness ::: “ Painful longing ” belongs to the vital, not

ray ::: “Even if there is much darkness—and this world is full of it and the physical nature of man also—yet a ray of the true Light can prevail eventually against a tenfold darkness. Believe that and cleave to it always.” Letters on Yoga

rebellion ::: defiance toward an authority or established convention.

rebellious ::: hard or impossible to manage; stubbornly disobedient; obstinate.

rebel ::: n. 1. One who rebels or is in rebellion. rebel"s. adj. 3. Defiant. v. rebels. 2. Resists or defies an authority or a generally accepted convention.

Recurrence of doubts ::: In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, urgings to abandon- ment of the yoga or to other disastrous counsels of decheance.

regal ::: 1. Of or pertaining to a king or queen; royal. 2. Belonging to or befitting a monarch; magnificent; splendid.

reject ::: 1. To refuse to recognize, consider. 2. To refuse to accept, submit to, believe, or make use of. rejects, rejected, rejecting.

Religion does that to man in the name of the Divine, in the name of God. The worst possible evil is enacted and that is because people sincerely believe they are instruments of light when they have actually become instruments of darkness.”

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

religion ::: “There is no word so plastic and uncertain in its meaning as the word religion. The word is European and, therefore, it is as well to know first what the Europeans mean by it. In this matter we find them,—when they can be got to think clearly on the matter at all, which is itself unusual,—divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are the three recognised elements of European religion . . . .

"Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail. For those whom the Force has touched and taken up, belong thenceforth to the Divine.” Letters on Yoga

“Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail. For those whom the Force has touched and taken up, belong thenceforth to the Divine.” Letters on Yoga

revert ::: to return to a former condition, practice, subject, or belief.

revolt ::: 1. An expression or movement of spirited protest or dissent. 2. An uprising, especially against state authority; a rebellion. revolts.

revolted ::: rebelled against authority.

sacrament ::: 1. Something regarded as possessing a sacred or mysterious significance. 2. A rite believed to be a means of or visible form of grace. 3. A sign, token or symbol. 4. A pledge. sacraments.

Samadhi and norma! sleep, between the dream*state of Yoga and the physical state of dream. The latter belongs to the physical mind ; in the former the mind proper and subtle is at work liberated from the immixture of the physical mentality. The dreams of the physical mind are an incoherent jumble made up partly of responses to vague touches from the physical world round which the lower mind*faculttes disconnected from the will and reason, the buddhi, weave a web of wandering phantasy, partly of disordered associations from the brain>memory, partly of refieclions from the soul travelling on the mental plane, reflec- tions which arc, ordinarily, received without intelligence or co- ordination, wildly distorted in the reception and mixed up confusedly with the other dream elements, with brain-memories and fantastic responses to any sensory touch from the physical world. In the Yogic dream-state, on the other hand, the mind is in clear possession of itself, though not of the physical world, works coherently and is able to use either its ordinary will and intelligence with a concentrated power or else the higher will and intelligence of the more exalted planes of mind. It withdraws from experience of the outer world, it puts its seals upon the physical senses and their doors of conununicatinn with maJerJal things ; but everything that is proper to itself, thought, reasoning, reflection, vision, it can continue to execute with an increased purity and power of sovereign concentration free from the dis- tractions and unsteadiness of the waking mind. It can use too its will and produce upon itself or upon its environment mental, moral and even physical effects which may continue and have

Savitri ::: Purani: “The word ‘Savitri’ is derived from the word ‘Savitru’ which in its turn is derived from the root ‘su’ = ‘to give birth to’. The word ‘Soma’ which indicates an ‘exhilarating drink’, symbolising spiritual ecstasy or delight, is also derived from the same root ‘su’. It links therefore the creation and the delight of creation. Savitru therefore, means the Divine Creator One who gives birth to or brings forth from himself into existence, the creation. In the Veda, Savita is the God of illumination, the God of Creation. Usually, he is represented by the material sun which also illuminates the solar system and is its creator and sustainer in the material sense. Savitri therefore would mean etymologically ‘some one descended from the Sun’, ‘one belonging to the Sun’, ‘an energy derived from the Sun, the Divine Creator’. In our poem, Savitri is the princess who embodies the Divine Grace descended in human birth to work out with the aspiring soul of humanity his divine destiny.”“Savitri“—An Approach and a Study

sceptic ::: n. 1. A person who habitually doubts the authenticity of accepted beliefs. adj. 2. Doubting, dubious, incredulous.

seat ::: n. 1. Something such as a chair or bench, that may be sat on. 2. A chair for the king, bishop, etc., the throne of God or the angels; specifically as a center of authority. 3. A place in which something belongs, occurs, or is established; site; location. 4. A place in which administrative power or the like is centred. 5. A sitting body, court of justice. 6. The office or authority of a ruler or power such as a king, etc. seats, earth-seat. *v. 7. To set firmly in place or cause to sit down. 8. To establish (a person or thing) in a position of authority or dignity. *seats.

::: **"See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy.” Essays Divine and Human

“See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy.” Essays Divine and Human

Seeking for occulf powers is looked on with disfavour for the most part by spiritual teachers in India, because it belongs to the inferior planes and usually pushes the seeker on a path which may lead him very far from the Divine. Especially, a contact mth the forces and beings of the astral (or, as we term it, the vital) plane is attended with great dangers. The beings of this plane are often bosiQc to the true aim of spiritual life and establish contact with the seeker and offer him powers and occult experiences only in order that they may lead him away from the spiritual path or else that they may establish their own control over him or take possession of him for their owm pur- pose. Often, representing themselves as Divine powers they mis- lead, give erring suggestions and impulsions and pervert the inner life. Many are those who, attracted by these powers and beings of the vital plane, bave ended in a definitive spiritual fall or in mental and physical perversion and disorder. One comes ineritably into contact with the vital plane and enters into it in the expansion of consriousness which results from an inner opening, but one ought never to put oneself into the hands of these beings and forces or allow oneself to be led by their sug- gestions and impulsions. This is one of the chief dangers of the spiritual life and to be on one’s guard against it is a necessity for the seeTer if he wishes to arrive at his goal. It is true that many supraphysical or supernonnal powers come with the expansion of the consciousness in the yoga ; to rise out of the body consciousness, to act by subtle means on the supraphysical planes, etc. are natural activities for the yogi- But these powers are not sought after, they come naturally, and they have not the astral character. Also, Aey have to be used on purely spiritual

seize ::: 1. To grasp with the mind; apprehend; understand clearly and completely. 2. To take hold of quickly; grab with the hands. 3. Of a fear, a belief, etc.: To take sudden possession of (a person, his mind). 4. To take possession of control of as if by suddenly laying hold. 5. To take possession of by force or at will. seizes, seized, seizing.

SELF-JUSTIFICATION. ::: Always a sign of ego and ignor- ance. ^Vhen one has a wider consciousness, one knows that each one has his o>vn way of looking at things and finds in that way his own justification so that both parties in a quarrel believe

separate ::: v. 1. To set apart. 2. To put, bring or force apart, (two or more persons or things, or one from another); to disunite, disconnect, make a division between, part. 3. To sort, part or divide something previously combined or mixed. 4. To part or be parted from; depart or draw apart from; become divided; disunited. separates, separated. adj. 5. Detached, disconnected, or disjoined. 6. Withdrawn or divided from something else so as to have an independent existence by itself. 7. Being or standing apart; distant or dispersed. 8. Considered or reckoned by itself (although mentioned as one of several); single, individual. 9. Belonging or peculiar to one, not common to or shared with the other or the others. separateness.

seraph ::: A member of the highest order of angels, often represented as a child’s head with wings above, below, and on each side. (Sri Aurobindo also employs the word as an adj.) seraph’s, seraph-winged.

seraph ::: a member of the highest order of angels, often represented as a child"s head with wings above, below, and on each side. (Sri Aurobindo also employs the word as an adj.) seraph"s, seraph-winged.

sink ::: n. 1. A cesspool; a covered cistern into which waste water and sewage flow. Also fig. 2. An area of ground that slopes below the level of the surrounding land. v. 3. To descend to the bottom; submerge. 4. To fall, drop, or descend gradually to a lower level. 5. To decline or cause to decline in moral value, pass into a lower state or condition. etc. 6. To fall or drop to a lower level, especially to go down slowly or in stages; subside, as land. 7. To diminish or appear to move downward, as the sun or moon in setting. 8. To become lower in volume or pitch; gradually become fainter. sunk.

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

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

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

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

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

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

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

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

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

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

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

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



sovereign ::: n. 1. One that exercises supreme, permanent authority, as a king, queen or monarch. Often applied to the Divine. child-sovereign. adj. 2. Supreme; pre-eminent; indisputable. 3. Being above all others in character, importance, excellence, etc. 4. Having supreme rank, power or authority. 5. Belonging to or characteristic of a king, queen or other supreme ruler; royal, regal, majestic.

spell ::: 1. A word or formula believed to have magic power. 2. Fig. An influence that can control the mind or character; fascination. 3. A state or period of enchantment.

spiral ::: n. 1. A curve on a plane that winds around a fixed centre point at a continuously increasing or decreasing distance from the point. spirals. adj. 2. Coiled round like a spring, with each coil the same size as the one below. 3. Of an ascending or descending path.

Spirit, the absolute impersonal Divine. Those who go through the heart (love, bhakd) do not accept taya. they believe in a state beyond of eternal companionship with the Divine or dwell- ing in the Divine without fayo.

SPIRITUALISATION. ::: Spiritualisation means the descent of the jiigher peace, force, light, knowledge, purity, Ananda, etc. which belong to any of the higher planes from Higher Mind to

SPIRITUAL LIFE. ::: The spiritual life is not a thing that can be formulated in a rigid definition or bound by a fixed mental rule ; it is a vast field of evolution, an immense kingdom poten- tially larger than the other kuigdoms below it, with a hundred

splendour ; otherwise it cannot believe that here is the Divine.

Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Sri Aurobindo: "Conviction — intellectual belief held on what seems to be good reasons.” Letters on Yoga

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

*Sri Aurobindo: "Even if there is much darkness — and this world is full of it and the physical nature of man also — yet a ray of the true Light can prevail eventually against a tenfold darkness. Believe that and cleave to it always.” Letters on Yoga*

Sri Aurobindo: "If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” *Essays in Philosophy and Yoga

Sri Aurobindo: “If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” Essays in Philosophy and Yoga

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

*Sri Aurobindo: "In the ancient Indian system there is only one triune supernal, Sachidananda. Or if you speak of the upper hemisphere as the supernal, there are three, Sat plane, Chit plane and Ananda plane. The Supermind could be added as a fourth, as it draws upon the other three and belongs to the supper hemisphere.” Letters on Yoga and On Himself*

Sri Aurobindo: "Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.” *Essays Divine and Human

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

*Sri Aurobindo: "The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga

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

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

Sri Aurobindo: "The real subconscious is a nether diminished consciousness close to the Inconscient; the subliminal is a consciousness larger than our surface existence. But both belong to the inner realm of our being of which our surface is unaware, so both are jumbled together in our common conception and parlance.” *The Life Divine

Sri Aurobindo: "There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” *Letters on Yoga

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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


subjective ::: 1. Existing in the mind; belonging to the thinking subject rather than to the object of thought (opposed to objective). 2. Relating to or of the nature of an object as it is known in the mind as distinct from a thing in itself.

subliminal ::: existing or operating below the threshold of sensation or consciousness. subliminal"s.

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

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

subliminal ::: “The real subconscious is a nether diminished consciousness close to the Inconscient; the subliminal is a consciousness larger than our surface existence. But both belong to the inner realm of our being of which our surface is unaware, so both are jumbled together in our common conception and parlance.” The Life Divine

subtle images ::: Sri Aurobindo: "Subtle images can be images of all things in all worlds.” *Letters on Yoga

"These are not mental images. There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga


sunbelts ::: lands where the sun shines almost throughout the year.

supernal ::: 1. Belonging to the realm or state above this world or this present life; pertaining to a higher world or state of existence; coming from above; belonging to the heaven of divine beings; heavenly, celestial, or divine. 2. Lofty; of more than earthly or human excellence, powers, etc. **supernal"s.

supernal ::: “In the ancient Indian system there is only one triune supernal, Sachidananda. Or if you speak of the upper hemisphere as the supernal, there are three, Sat plane, Chit plane and Ananda plane. The Supermind could be added as a fourth, as it draws upon the other three and belongs to the supper hemisphere.” Letters on Yoga and On Himself

tags ::: fig. Labels that identify; appendages.

Tamasic ego is the ego of weakness, self-depreciation, des- pondency, unbelief.

Teedt falling ::: The falling of teeth means disappearance of old or fixed mental habits belonging to the physical mind.

Tehmi: “cryptic.” See ‘cryptic’ below.

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

“The enemy of faith is doubt, and yet doubt too is a utility and necessity, because man in his ignorance and in his progressive labour towards knowledge needs to be visited by doubt, otherwise he would remain obstinate in an ignorant belief and limited knowledge and unable to escape from his errors.” The Synthesis of Yoga

“The epithet ‘wide-winged’ then does not belong to the wind and is not transferred from it, but is proper to the voice of the wind which takes the form of a conscious hymn of aspiration and rises ascending from the bosom of the great priest, as might a great-winged bird released into the sky and sinks and rises again, aspires and fails and aspires again on the ‘altar hills’. Letters on Savitri

``The first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose.” Essays on the Gita*

``The first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose.” Essays on the Gita

"The 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 Godhead has built this universe in a complex system of worlds which we find both within us and without, subjectively cognised and objectively sensed. It is a rising tier of earths and heavens; it is a stream of diverse waters; it is a Light of seven rays, or of eight or nine or ten; it is a Hill of many plateaus. The seers often image it in a series of trios; there are three earths and three heavens. More, there is a triple world below,—Heaven, Earth and the intervening mid-region; a triple world between, the shining heavens of the Sun; a triple world above, the supreme and rapturous abodes of the Godhead.” The Secret of the Veda

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 navel is the chief vital centre below the emotional ; there

The navel is the vital centre in the physical body but the natural scat of the vital is in the vital sheath of the subtle body, which sheath it pervades ; but for action through the gross body it is centred at the navel and below it.

The neck and throat and the lower part of the face belong to the externalising mind, the physical mental. The forehead to the inner Mind. Above the head are the higher planes of Mind.

"The only free will in the world is the one divine Will of which Nature is the executrix; for she is the master and creator of all other wills. Human free-will can be real in a sense, but, like all things that belong to the modes of Nature, it is only relatively real. The mind rides on a swirl of natural forces, balances on a poise between several possibilities, inclines to one side or another, settles and has the sense of choosing: but it does not see, it is not even dimly aware of the Force behind that has determined its choice.” The Synthesis of Yoga

“The only free will in the world is the one divine Will of which Nature is the executrix; for she is the master and creator of all other wills. Human free-will can be real in a sense, but, like all things that belong to the modes of Nature, it is only relatively real. The mind rides on a swirl of natural forces, balances on a poise between several possibilities, inclines to one side or another, settles and has the sense of choosing: but it does not see, it is not even dimly aware of the Force behind that has determined its choice.” The Synthesis of Yoga

The ordinary man is aware only of his surface self and quite unaware of all that is concealed by the surface. And yet what is on the surface, what we know or think W’c know of ourselves and even believe that that is all we are. Is only a small part of our being and far the larger part of us is below the surface.

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

The personal effort required Is a triple labour of aspiration, rejection and surrender ; an aspiration vigilant, constant, un- ceasing — the mind’s will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature ; rejection of the movements of the lower nature — rejection of the mind’s ideas, opinions, prefer- ences, habits, constructions, so that the true knowledge may find room in a silent mind, — rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arro- gance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, — rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine ; surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the ShaUi.

The physical mind is that which is fixed on physical objects and happenings, sees and understands these only, and deals with them according to their own nature, but can with difficulty respond to the higher forces. Left to itself, it Is skeptical of the existence of supra-physical things of which it has no direct experience and to which it can find no due ; even when it has spiritual experi- ences, it forgets them easily, loses (he impression and result and finds it difficult to believe. To enlighten the physical mind by the consciousness of the higher spiritual and Supramental planes is one object of this yoga, just as to enlighten it by the power of the higher vital and higher mental elements of the being is the greatest part of human self-development, civilisation and culture.

The place of desire is below the heart in the centra! vital

The Raksasa is the supreme and thorough-going individualist, who believes life to be meant for hk own untrammelled self- fulfilment and self-assertion. A necessary element in humanity, he is particularly useful in revolutions. The Raksasa is not an altruist. If by satisfying himself he can satisfy others^ he is pleased ; but he does not make that his motive. ' If he has to trample on others to satisfy himself, be does so without compunc- tion.

The real seat of the subconscient is below the body.

There are different Krishna lights — - pale diamond blue, lavender blue, deep blue etc. It depends on the plane in which it manifests. There is one blue that is the higher mind, a deeper blue belongs to the mind — Krishna’s ligh\ in the mind.

  "There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone to be true or important, for that leads to a void incompleteness in part of the being, while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential.” Letters on Yoga :::   Impersonal"s.

“There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone to be true or important, for that leads to a void incompleteness in part of the being, while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential.” Letters on Yoga

“There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga

There must be a desceat of the light not merely into the mind or part of it but into all the being down to the physical and below before a real Iransformatioo can take place. A-ligbt in the mind may spiritualise or otherwise change .the mind or part of it in one way or another, but it need not change the vital nature ; a light in the vital may purify and enlarge the vital movements or else silence and immobilise the vital being, but leave the body and the physical consciousness as it was, or even leave it inert or shake its balance. And the descent of Light is not enough, it must be the descent of the whole higher conscious- ness, its Peace, Power, Knowledge, Love, Ananda. Moreover the descent may be enough to liberate, but not to perfect, or it may be enough to make a great change in the inner being, while the outer remains an imperfect instrument, clumsy, sick or inexpressive. Finaliy, transfonnation eflected by the sadhana cannot be complete unless it is a supramenfalisafion of the being.

“These are not mental images. There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga

These powers and e.xperiences belong first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body ; as the dependence on the phj’sical body decreases, these abnormal activities become possi-

The sounds of bells arc signs of the opening of the inner consciousness which brings with it an opening also to sights and sounds of other planes than the physical. Some of these things like the sound* of bells, crickets etc. seem even to help the opening.

The subconscient is a concealed and unexpected inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body consciousness and things come up into the physical, the vital and the miod>oature from there. Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up In (he physical nature..

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

"The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga

“The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga

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

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

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

The true thinking mind docs not belong to the physical, it is a separate power.

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

the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hosti- lity to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being ; rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine.

The world of the Asuras is prior to the evolution, so are the worlds of the mental, vital or subtle-physical Devas — but these beings are different from each other. The great Gods belong to the Overmind plane ::: in the Supennind they are unified as aspects of the Divine, in the Overmind they appear as separate personali- ties. Any godhead can descend by emanation to the physical plane and associate himself with the evolution of a human being with whose line of manlfestion he is in affinity.

They have been established in the earth-consciousness by evolu- tion — but they exist in themselves before the evolution, above the earth-consciousness and the material plane to which the earth belongs.

thine ::: used to indicate the one or ones belonging to thee.

"This integral knowledge is the knowledge of the Divine present in the individual; it is the entire experience of the Lord secret in the heart of man, revealed now as the supreme Self of his existence, the Sun of all his illumined consciousness, the Master and Power of all his works, the divine Fountain of all his soul"s love and delight, the Lover and Beloved of his worship and adoration. It is the knowledge too of the Divine extended in the universe, of the Eternal from whom all proceeds and in whom all lives and has its being, of the Self and Spirit of the cosmos, of Vasudeva who has become all this that is, of the Lord of cosmic existence who reigns over the works of Nature. It is the knowledge of the divine Purusha luminous in his transcendent eternity, the form of whose being escapes from the thought of the mind but not from its silence; it is the entire living experience of him as absolute Self, supreme Brahman, supreme Soul, supreme Godhead: for that seemingly incommunicable Absolute is at the same time and even in that highest status the originating Spirit of the cosmic action and Lord of all these existences.” Essays on the Gita*

“This integral knowledge is the knowledge of the Divine present in the individual; it is the entire experience of the Lord secret in the heart of man, revealed now as the supreme Self of his existence, the Sun of all his illumined consciousness, the Master and Power of all his works, the divine Fountain of all his soul’s love and delight, the Lover and Beloved of his worship and adoration. It is the knowledge too of the Divine extended in the universe, of the Eternal from whom all proceeds and in whom all lives and has its being, of the Self and Spirit of the cosmos, of Vasudeva who has become all this that is, of the Lord of cosmic existence who reigns over the works of Nature. It is the knowledge of the divine Purusha luminous in his transcendent eternity, the form of whose being escapes from the thought of the mind but not from its silence; it is the entire living experience of him as absolute Self, supreme Brahman, supreme Soul, supreme Godhead: for that seemingly incommunicable Absolute is at the same time and even in that highest status the originating Spirit of the cosmic action and Lord of all these existences.” Essays on the Gita

Those feeling do not really help, on the contrary, they are an immense obstacle and hamper the progress. They belong to the reli^ous, not to the yopc mentality. The yo^ should look on all the defects of the nature calmly, firmly and persistently with full confidence in the Divine Power — without weakness or dep- ression or negligence and without excitement, impatience or violence.

time ::: 1. Duration regarded as belonging to the present life as distinct from the life to come or from eternity; finite duration. 2. A nonspatial continuum in which events occur in apparently irreversible succession from the past through the present to the future. 3. A period in the existence or history of the world; an age, an era. Time, time-born, time-bound, time-constructed, time-driven, time-field, time-flakes, time-inn, time-loop, time-made, time-plan, time-vexed, time-walk, world-time, World-Time"s.

tinkling ::: giving forth or making a succession of short, light, ringing sounds, as a small bell.

Tlie lose that belongs to the spiritual planes is of a dillcrcni kind; the psychic has its own more personal lose, bhalti, sur- render. Love in the higher or spiritual mind is more unisenal and impersonal. The two must go together to male the highest divine los'C.

To arrive at full possession of the powers of the dream-state, it is necessary first to exclude the attack of the sights, sounds etc. of the outer world upon the physical organs. It is quite possible indeed to be aware in the dream-trance of the outer physical world through the subtle senses which belong to the subtle body ; one may be aware of them just so far as one chooses and on a much wider scale than In the waking condition ; for the subtle senses have a far more powerful range than the gross physical organs, a range which may be made practically unlimited. But this awareness of the phj-sical world through the subtle senses is something quite different from our normal awareness of it through the physical organs ; the latter is incompatible with the settled state of trance, for the pressure of the physical senses breaks the Samadhi and calls back the mind to live in their normal field where alone they have power. But the subtle senses have power both upon their own planes and upon the physical world, though this is to them more remote than their own world of being. In Yoga various devices are used to seal up the doors of the physical sense, some of them physical devices ; but the one all-sufficient means is a force of concentration by which the mind is drawn inward to depths where the call of physical things can no longer easily attain to it. A second necessity is to get rid of the intervention of physical sleep. The ordinary habit of the mind when it goes in away from contact with physical things is to fall into the torpor of sleep or its dreams, and therefore when called in for the purposes of Samadhi, it gives or lends to give, at the first chance, by sheer force of habit, not the response demanded, but its usual response of ph)sical slumber. This habit of the mind has to be got rid of ; the mind has to Icam to be awake in the dream-stale, in possession of itself, not with the outgoing, but with an ingathered wakefulness in which, though immersed in itself, it exercises all its powers.

" To become ourselves by exceeding ourselves, — so we may turn the inspired phrases of a half-blind seer who knew not the self of which he spoke, — is the difficult and dangerous necessity, the cross surmounted by an invisible crown which is imposed on us, the riddle of the true nature of his being proposed to man by the dark Sphinx of the Inconscience below and from within and above by the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom confronting him as an inscrutable divine Maya. To exceed ego and be our true self, to be aware of our real being, to possess it, to possess a real delight of being, is therefore the ultimate meaning of our life here; it is the concealed sense of our individual and terrestrial existence.” The Life Divine*

“ To become ourselves by exceeding ourselves,—so we may turn the inspired phrases of a half-blind seer who knew not the self of which he spoke,—is the difficult and dangerous necessity, the cross surmounted by an invisible crown which is imposed on us, the riddle of the true nature of his being proposed to man by the dark Sphinx of the Inconscience below and from within and above by the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom confronting him as an inscrutable divine Maya. To exceed ego and be our true self, to be aware of our real being, to possess it, to possess a real delight of being, is therefore the ultimate meaning of our life here; it is the concealed sense of our individual and terrestrial existence.” The Life Divine

“To become ourselves by exceeding ourselves,—so we may turn the inspired phrases of a half-blind seer who knew not the self of which he spoke,—is the difficult and dangerous necessity, the cross surmounted by an invisible crown which is imposed on us, the riddle of the true nature of his being proposed to man by the dark Sphinx of the Inconscience below and from within and above by the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom confronting him as an inscrutable divine Maya. To exceed ego and be our true self, to be aware of our real being, to possess it, to possess a real delight of being, is therefore the ultimate meaning of our life here; it is the concealed sense of our individual and terrestrial existence.” The Life Divine

tolerance ::: the capacity for or the practice of recognizing and respecting the beliefs or practices of others.

tollings ::: sounds produced by a large bell, slowly and at regular intervals.

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

triple world ::: Sri Aurobindo: "The Godhead has built this universe in a complex system of worlds which we find both within us and without, subjectively cognised and objectively sensed. It is a rising tier of earths and heavens; it is a stream of diverse waters; it is a Light of seven rays, or of eight or nine or ten; it is a Hill of many plateaus. The seers often image it in a series of trios; there are three earths and three heavens. More, there is a triple world below, — Heaven, Earth and the intervening mid-region; a triple world between, the shining heavens of the Sun; a triple world above, the supreme and rapturous abodes of the Godhead.” *The Secret of the Veda

trumpet ::: 1. A soprano brass wind instrument consisting of a long metal tube looped once and ending in a flared bell, the modern type being equipped with three valves for producing variations in pitch. 2. Something shaped or sounding like this instrument. Trumpets.

twilight ::: n. 1. The diffused light from the sky during the early evening or early morning when the sun is below the horizon and its light is refracted by the earth"s atmosphere. 2. A state of uncertainty, vagueness or gloom. twilight"s. adj. 3. Lighted by or as if by twilight.

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

unbelieving ::: not believing; sceptical; incredulous.

verge ::: 1. The extreme edge or margin; a border. 2. An enclosing limit, line, belt, or strip. 3. The edge of something as the horizon, mainly poetic. 4. The limit beyond which something happens or changes. verge"s, verges.

verities ::: something, such as a statement, principle, or belief, that is true, especially an enduring truth.

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.

VISIONS. ::: Visions are due to the groivth of the • tvhich sees things belonging to all the planes of “'s'"

Vital-physical is below the physical mind, but above the material ::: but at the same time these powers interpenetrate each other.

wander ::: 1. To move about without a definite destination or purpose. 2. To go via an indirect route or at no set pace. 3. To proceed in an irregular course; meander. 4. To deviate in conduct, belief, etc.; err; go astray. 5. To lose clarity or coherence of thought or expression. 6. To move, pass, or turn idly, as the hand or the eyes. wanders, wandered.

wanton ::: 1. Rebellious; undisciplined. 2. Done, shown, used, etc., maliciously or unjustifiably.

—we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies,—not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance….

When one enters the spiritual life, the family ties which belong to the ordinary nature fall away ; one becomes indifi'erent to old things. This indifference is a release. There need be no harshness in it at all. To remain tied to the old physical affec- tions would mean to remain tied to the ordinary nature and that would prevent spiritual progress.

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

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

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga

“When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga

When you ask for the Mother, you roust feel that it is she who is demanding through you a very little of what belongs to her and the man from whom you ask will be judged by his response.

wide-winged ::: Sri Aurobindo: "The epithet ‘wide-winged" then does not belong to the wind and is not transferred from it, but is proper to the voice of the wind which takes the form of a conscious hymn of aspiration and rises ascending from the bosom of the great priest, as might a great-winged bird released into the sky and sinks and rises again, aspires and fails and aspires again on the ‘altar hills". Letters on Savitri

WORLDS. ::: The physical is not the only world ; there are others that we become aware of through dream records, through the subtle senses, through influences and contacts, through imagination, Intuition and vision. There are worlds of a larger subtler life than ours, vital worlds ; worlds in which Mind builds its own forms and figures, mental worlds ; psychic worlds which are the soul’s home ; others above with which we have littfe contact. In each of us there is a mental plane of consciousness, a psychic, a vital, a subtle physical as w’cll as the gross physical and material plane. The same planes are repeated in the cons- ciousness of general Nature. It is when we enter or contact these other planes that we come into conoeciion with the worlds above the physical. In sleep we leave the physical body, only a sub- conscient residue remaining, and enter all planes and all sorts of worlds. In each we see scenes, meet beings, share in happen- ings, come across formations, influences, suggestions which belong to these planes. Even when we are awake, part of us moves in these planes, but their activity goes on behind the veil ; our waking minds are not aware of it. Dreams are often only incoherent constructions of our subcooscient, but others are records (often much mixed and distorted) or transcripts of experiences in these supraphystcal planes. When we do sadbana, this kind of dream becomes very common ; then subconscious dreams cease to predominate.

YOGIC POWERS. ::: The idea that yogins do not or ought not to use these powers I regard as an ascetic superstition. I believe that all yogins who have these powers do use them whenever they find that that they are called from within to do so. They may refrain if they think the use in a particular case is contrary to the Divine Will or see that prevcofing one evil may-be open- ing the door to worse or for any other veiled reason, but not

You cannot expect every vision to translate itself in a corres- ponding physical fact. Some do, (he majority don't, others belong to the supraphysical entirely and indicate realities, possibilities or tendencies that have their scat there. How far these will influ- ence the life or realise ihcmsclvs in it or whether they will do so at all depends upon the nature of (he vision, the power in it, sometimes on the will or the formative power of the seer.

You carmot expect every vision to translate itself in a corres- ponding physical fact. Some do, the majority don’t, others belong to the supraphysical entirely and indicate realities, possibilities or tendencies that have their seat there. How far these will influ- ence the life or realise (hemseivs in it or svbether they will do so at all depends upon the nature of the rision, the power in it, sometimes on the will or the formative power of the seer.

zoned ::: surrounded or encircled with or as if with a belt or girdle.



QUOTES [3 / 3 - 269 / 269]


KEYS (10k)

   1 Virginia Woolf
   1 Miyamoto Musashi
   1 Anne Campbell

NEW FULL DB (2.4M)

   9 Isabel Allende
   8 Belle Aurora
   6 Bella Forrest
   5 Joseph Campbell
   5 Benny Bellamacina
   5 bell hooks
   5 Anonymous
   4 Patti LaBelle
   4 Jim Butcher
   3 John Lennon
   3 Audrey Hepburn
   2 Toba Beta
   2 Ted Dekker
   2 Saul Bellow
   2 Ovid
   2 Oscar Wilde
   2 James Scott Bell
   2 Horace
   2 Glynnis Campbell
   2 Erin Hunter

1:So Daniel, when he was required to worship the idol Bel, which the people and the king then worshipped, in asserting the honor of his God, broke forth with full faith and freedom, saying, "I worship nothing but the Lord my God" ~ Dn 14:5). ~ Saint Cyprian of Carthage,
2:Masters of Worldbuilding. Creating imaginary worlds is certainly one of the more satisfying and addictive of creative pastimes. Of course, no one has ever surpassed Tolkien in worldbuilding stakes. And Frank Herbert should be included in 2nd place on this honourable list. Other worthwhile mentions are Lovecraft (Cthulhu mythos), Asimov (Foundation), Niven (Known Space), Jack Kirby (Marvel), William Gibson (the Sprawl), Stephen Baxter (Xeelee), Marc Miller (Traveller), C.J.Cherryh (Alliance-Union), Dan Simmons (Hyperion Cantos), David Weber (Honorverse), Iain M Banks (Culture), Alastair Reynolds (Revelation Space/Galactic North), Kameron Hurley (Bel Dames), and Ann Lecke (Ancillary trilogy), to name just a few.
   ~ M Alan Kazlev,
3:Lila is by no means the last word. Passing through all these states, I said to the Divine Mother: 'Mother, in these states there is separation. Give me a state where there is no separation.' Then I remained for some time absorbed in the Indivisible Satchidananda. I removed the pictures of the gods and goddesses from my room. I began to perceive God in all beings. Formal worship dropped away. You see that bel-tree. I used to go there to pluck its leaves. One day, as I plucked a leaf, a bit of the bark came off. I round the tree full of Consciousness. I felt grieved because I had hurt the tree. One day I tried to pluck some durva grass, but I found I couldn't do it very well. Then I forced myself to pluck it. ~ Sri Ramakrishna,

*** WISDOM TROVE ***

1:Bel Air, I am convinced, was laid out by some diabolic sadist who deliberately decided not to use a compass or a surveyor. ~ groucho-marx, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Bel far niente ~ Elizabeth Gilbert,
2:Il bel far niente. ~ Elizabeth Gilbert,
3:ALL OF THE PRINCE OF BEL AIR ~ Will Smith,
4:Les Barques D'Or Du Bel Été
~ Emile Verhaeren,
5:È nel ricordo il piú bel rifugio. ~ Paolo Cognetti,
6:To the young, cliches seem freshly minted. ~ Bel Kaufman,
7:Bel canto is to opera what pole-vaulting is to ballet. ~ Ned Rorem,
8:Time collapses and expands like an erratic accordion. ~ Bel Kaufman,
9:All great gifts come with a great price," Bel murmured. ~ C L Wilson,
10:Bel far niente means “the beauty of doing nothing. ~ Elizabeth Gilbert,
11:The heart has its reasons; it's the mind that's suspect. ~ Bel Kaufman,
12:Love is the ultimate giving, an expression of one's best self. ~ Bel Kaufman,
13:... good teachers, like Tolstoy's happy families, are alike everywhere. ~ Bel Kaufman,
14:People ate bread made of the shells of peas because there was no flour. ~ Bel Kaufman,
15:Mythology is studied in the school system because most of us come from it. ~ Bel Kaufman,
16:Bel Riose traveled without escort, which is not what court etiquette prescribes ~ Isaac Asimov,
17:Education can't make us all leaders, but it can teach us which leader to follow. ~ Bel Kaufman,
18:When giving comes directly from the heart, it can never disappoint or embarrass. ~ Bel Kaufman,
19:You don’t want to be the chick on TMZ that killed the Fresh Prince of Bel-Air. ~ Tiffany Haddish,
20:perch. Enter Fey’lya, convinced that he’s got the support of the legendary Garm Bel ~ Timothy Zahn,
21:Children are the true connoisseurs. What’s precious to them has no price, only value. ~ Bel Kaufman,
22:carrying money, food and the seal ring of Bel-ka-Trazet, set out alone for Lak. BOOK VI ~ Richard Adams,
23:Korkuyorum bu gecelerden.
Bel bağladığım tepelerden
Gün doğmıyabilir bir daha. ~ Cahit S tk Taranc,
24:Quel bel levriero... si distese sulla mia vita (Memorie di Adriano, Saeculum Aureum) ~ Marguerite Yourcenar,
25:A teacher is frequently the only adult in the pupil's environment who treats him with respect. ~ Bel Kaufman,
26:Never mind the cream; it will always rise to the top. It's the skim milk that needs good teachers. ~ Bel Kaufman,
27:I had used my sense of humor; I had called it proportion, perspective. But perspective is distance. ~ Bel Kaufman,
28:I like the word OLD. Not senior, that's for proms. Older? Older than whom? 'Old' is honorable and ripe ~ Bel Kaufman,
29:One of my students had written wistfully of a dream-school that would have "windows with trees in them. ~ Bel Kaufman,
30:My vocal style is called bel canto, which is an old Italian vocal style going back hundreds of years. ~ Sebastian Bach,
31:Un bel quartiere. Definizione di un bel quartiere: un posto in cui non puoi permetterti di abitare. ~ Charles Bukowski,
32:Education is not a product: mark, diploma, job, money-in that order; it is a process, a never-ending one. ~ Bel Kaufman,
33:The first time that I performed as an actor was the first day on the set of 'The Fresh Prince of Bel-Air.' ~ Will Smith,
34:I don't want to die before Will Smith 'cause then I miss that awesome 'Fresh Prince of Bel-Air' marathon. ~ Hannibal Buress,
35:He was one of the five soldiers. He was wearing red then.” Bel looked back. “Well, he’s wearing red now. ~ Rosemary Kirstein,
36:The preciousness of every moment is emphasized with every tick of the clock. Isn't it a magnificent day today? ~ Bel Kaufman,
37:Bir hükümdar öyle bir konumdadır ki, doğruluktan azıcık bel verse bu büyük bir veba gibi yayılarak bütün halkı sarar. ~ Erasmus,
38:Learning is a process of mutual discovery for teacher and pupil. Keep an open mind to their unexpected responses. ~ Bel Kaufman,
39:Non è a forza di scrupoli che un uomo diventerà grande. La grandezza arriva, a Dio piacendo, come un bel giorno. ~ Albert Camus,
40:YMPA?’ ‘It’s what we generally call the Young-Men’s-Reformed-Cultists-of-the-Ichor-God-Bel-Shamharoth-Association, ~ Terry Pratchett,
41:There was something in the bel canto, not just opera, but a certain style of Italian singing that I responded to deeply. ~ Robert Davi,
42:Bel Air, I am convinced, was laid out by some diabolic sadist who deliberately decided not to use a compass or a surveyor. ~ Groucho Marx,
43:They ate sandwiches of mortadel sausage and bel paese cheese made up in the station restaurant, and drank Beaujolais. ~ F Scott Fitzgerald,
44:Ik had bijna gevraagd of jullie een beetje op Bel willen passen, maar ik weet dat zij heel goed voor zichzelf kan zorgen. - Charlie ~ Mary Hoffman,
45:I want to be known by people who are knowledgeable about opera, who appreciate bel canto singing, people who have more sensitivity. ~ Alfredo Kraus,
46:And that's it; that's why I want to teach; that's the one and only compensation: to make a permanent difference in the life of a child. ~ Bel Kaufman,
47:He was not Evil, for even Evil has a certain vitality — Bel-Shamharoth was the flip side of the coin of which Good and Evil are but one side. ~ Terry Pratchett,
48:Eu não sabia lidar com indecisão, não era adepta do meio-termo, o morno nunca me satisfez.
Se ele fosse uma pergunta, a minha resposta seria sim ~ Bel Rodrigues,
49:Nel sogno c'è sempre qualcosa di assurdo e confuso, non ci si libera mai della vaga sensazione ch'è tutto falso, che un bel momento ci si dovrà svegliare. ~ Dino Buzzati,
50:Tutto ritorna, le cose e le parole girano in cerchio, talvolta fanno il giro del mondo, poi un bel giorno si incontrano, si riuniscono e il cerchio si chiude. ~ S ndor M rai,
51:I want to point the way to something that should forever lure them, when the TV set is broken and the movie is over and the school bell has rung for the last time. ~ Bel Kaufman,
52:I feel no different than I felt at 99, 98 or 97. Just because you live a long time, you get all this attention. Just because you survived? Of course, I survived a lot. ~ Bel Kaufman,
53:Peter Wagner, my son, just won the Bel-Air Junior Club Championship. Parred the last three holes. One-putts, up and down. Us Wagners don't hit greens. We chip and putt. ~ Jack Wagner,
54:I’ll never retire as long as I live—that’s like retiring from life! I’ll never stop writing, teaching, lecturing. If you’re in good health, living is exciting on its own. ~ Bel Kaufman,
55:I was lucky enough to first meet Elvis at his house in Bel Air and he used to invite different artists, singers and musicians, to come and jam with him at his house. ~ Jackie DeShannon,
56:Cosa c’è di meglio, in realtà, che starsene la sera accanto al fuoco con un bel libro in mano, mentre il vento sbatte contro le persiane e arde il lume della lampada? ~ Gustave Flaubert,
57:For bel.i.eve me, the more one is, the richer is all one experiences. And whoever wants to have deep love in his life must collect and save for it and gather honey. ~ Rainer Maria Rilke,
58:Poi stetterò un bel po' in silenzio, ognuno con i suoi pensieri, sembravano una coppia di quelle che si amano da tantissimo tempo e non hanno più bisogno di parlare. ~ Alessandro Baricco,
59:Bel pointed. “Head. Tail. Pets go here.” He pointed to the dog’s head again. “Farts come out here.” He pointed to the dog’s back end. “That’s all you need to know about Stump. ~ Lisa Henry,
60:A volte [...] avevo l'impressione che le mie considerazioni fossero come il Bosforo - un bel luovo fra due rive, certo, ma che in fondo era solo acqua, per non dire aria fresca. ~ Mathias nard,
61:Cozumel—with or without the bride’s sister—surprised Bel anymore. But it always surprised the bride. That was the part Bel didn’t understand. Because when your groom wasn’t totally ~ Susan Sey,
62:The only difference between the Bel Air of the '90s and the Bel Air of my childhood is that now the nannies are Latina instead of British, and the cars European instead of American ~ Lorna Luft,
63:E' l'oriente, e Giulietta è il sole! Oh, sorgi bel sole e uccidi la luna invidiosa che è già malata e pallida di rabbia, perché tu, sua ancella, di lei sei tanto più bella. ~ William Shakespeare,
64:Bel jumped to his feet, rubbing his wrists where the shel'dor piercings had chafed. "All right, kem'jetos. First we save Rain and Ellysetta, then we kick some Elden ass. ~ C L Wilson,
65:If a teacher wants to know something why doesn't she look it up herself instead of making we students do it? We benefit ourselves more by listening to her, after all she's the teacher! ~ Bel Kaufman,
66:Luck is not on her side today. It wasn't on her side this morning when she woke up to hear a door slamming downstairs and her husband bel- lowing her name, and it isn't on her side now. ~ Jane Green,
67:Vous ne pouvez jamais être sûr que les gens sont vraiment … des gens. Par contre votre fusil est toujours bel et bien votre fusil. c’est au moins un truc sur lequel vous pouvez compter ~ Rick Yancey,
68:Manger un fruit, c'est faire entrer en soi un bel objet vivant, étranger, nourri et favorisé comme nous par la terre; c'est consommer un sacrifice où nous nous préférons aux choses. ~ Marguerite Yourcenar,
69:Teachers try to make us feel lower than themselves, maybe because this is because they feel lower than outside people. One teacher told me to get out of the room and never come back, which I did. ~ Bel Kaufman,
70:I don’t see Number Four though—oh.” Number Four, wearing an unflattering chartreuse jacket, was sitting alone on the chewed-up grass, despondently licking his testicles. “Hmm, I don’t know, Bel . . ~ Paul Murray,
71:My all-time low is 62 at Bel-Air, but it was in match play, and I had two putts given to me from four feet. I'm playing only about once or twice a month. Full-time job. Full-time father. Full-time blonde. ~ Jack Wagner,
72:I curse you, Philippe le Bel, and your buffoon pope, and I call on God Almighty to have you both join me before His seat within the year, to suffer His judgment, and burn forever in the furnaces of hell… ~ Raymond Khoury,
73:- Ogni volta che tu dici quella parola, "amicizia", mi penetra dentro come un coltello - disse Jem - Essere amici è una bellissima cosa, ma ormai da un bel po' speravo che potessimo essere più che amici. ~ Cassandra Clare,
74:You dreamed about falling asleep?" Daniel asked him.
"Falling asleep together." Bel smile. "And it was weird. You know what I said to you?"
"What'd you say?"
"I said, 'Don't go too far without me.' ~ Lisa Henry,
75:Liam was too Scottish-'
'Oh but so Scottish, Bel! Come on, the bagpipes? The interminable quotations from Braveheart? Anyone who's proud of coming from Scotland obviously has issues- ~ Paul Murray,
76:«Sai che cosa fai quando tutto il mondo dorme?»
Mi scopo qualsiasi cosa. Uccido gente. Faccio pazzie.
«Parli un sacco. Parliamo un sacco.»
«Sì?»
«Già.» Bel lo disse a bassa voce. «Tu disegni e parliamo.» ~ Lisa Henry,
77:Niente di tutto questo ha importanza
mentre sono qui al caldo e alticcio, nella terra della flanella e del legno.
All'improvviso, stare nel bel mezzo del nulla sembra la cosa migliore che potrei desiderare. ~ Roan Parrish,
78:I so enjoy being old because for the first time I don't have to do anything-work, teach, study. I feel very good about myself-and at my age I can say no to anything now if I don't want to do it. What a liberating word. ~ Bel Kaufman,
79:Which meant either these women weren’t paying attention to the details (something for which Bel had little sympathy) or they were willfully ignoring them (something Bel didn’t even comprehend.) Then she got jilted. On live TV. ~ Susan Sey,
80:Laughter keeps you healthy. You can survive by seeing the humor in everything. Thumb your nose at sadness; turn the tables on tragedy. You can’t laugh and be angry, you can’t laugh and feel sad, you can’t laugh and feel envious. ~ Bel Kaufman,
81:[...]ta vie ne devient pas plate et bête parce que tu sais que la lutte sera sans succés. Il serait bien pls plat, Harry, de lutter pour quelque bel idéal en cryant que tu l'atteindrais. Les idéals sont'ils là pour être atteints? ~ Hermann Hesse,
82:Bel sipped her tea. “It’s trouble if you cross a wizard, trouble if you help a wizard, and trouble if you don’t have a wizard, for things like dragons and hurricanes.” She put down the cup. “That’s altogether too much trouble. ~ Rosemary Kirstein,
83:As pessoas associam que viver intensamente era sinônimo de encarar aventuras e fazer o que tem vontade, mas, para mim, viver intensamente era aprender aos poucos e com coragem a se amar em um mundo que fazia questão que nos odiássemos. ~ Bel Rodrigues,
84:Lorsque quelque vérité illustre nous apparaît et que, contemplant la nature, nous admirons la sagesse qui a tout fait dans un si bel ordre, nous goûtons un plaisir si pur que tout autre plaisir ne nous parait rien à comparaison ~ Jacques B nigne Bossuet,
85:«Whitlock, ho già detto che sei dannatamente incredibile, vero?» Daniel non rispose. “Incredibile” gli sembrava la definizione più improbabile. Ma comandava Bel, e chi era lui per mettersi a discutere? Il suo sorriso si allargò e gli occhi si chiusero. ~ Lisa Henry,
86:Mi è sempre parso, nei pochi romanzi che ho letto di quando in quando, che esigano parecchio dai lettori quegli autori che iniziano i loro racconti furiosamente, nel bel mezzo delle cose, invece che entrandovi, indietreggiando o di sbieco, con dolcezza. ~ John Barth,
87:Non guardare il volto,
fanciulla, guarda il cuore.
Il cuore di un bel giovane è spesso deforme.
Ci sono cuori in cui l'amore non si conserva.
Fanciulla, l'abete non è bello,
Non è bello come il pioppo,
Ma d'inverno mantiene le foglie. ~ Victor Hugo,
88:Bel let her talk—as a matter of fact it would have been difficult to stop her—and there was no harm in listening as long as she did not allow herself to believe a word Louise was saying. It’s a dream, thought Bel. It’s a fairy-tale. Fairy-tales don’t happen. ~ D E Stevenson,
89:I am writing this during my lunch period, because I need to reach towards the outside world of sanity, because I am overwhelmed by the sheer weight of the clerical work still to be done, and because at this hour of the morning normal ladies are still sleeping. ~ Bel Kaufman,
90:They had all seen her differently, thought Bel, but really and truly that was not as queer as it seemed, for of course human beings are composite mixtures of good and bad qualities and show entirely different aspects of their personalities to different people. ~ D E Stevenson,
91:When you grow up in Bel Air and shop only in expensive boutiques on Rodeo and Robertson, you develop a kind of allergy to anything unpretty -clothes, cars... even people... you start thinking that if you hang around unattractive people, their homeliness can be contagious. ~ Nicole Richie,
92:I prefer it when the conductor follows me. It is more difficult to work with a conductor who does not listen - even if I understand that sometimes it makes sense when one person is ruling everything. But for bel canto, I have to have a conductor who listens and supports me. ~ Anna Netrebko,
93:Unfortunately Bel was unable to enjoy these days whole-heartedly. There was a cloud upon her spirits. She had agreed with Louise that the best thing to do was to forget all her troubles, but it is one thing to know what is the best thing to do and quite another thing to be able to do it. ~ D E Stevenson,
94:But if there is such a thing as social commitment in literature, I think it must manifest itself in a reader's awareness of the human condition, in the writer's touching some common nerve ending. I think this kind of social commitment, like a lady's slip, should be there but it must not show. ~ Bel Kaufman,
95:Best marks go to cheaters and memorizers. Marks depend on memorizing and not on real knowledge. When you cram into your head for a test you may get a high mark but forget it the next day. That's not an education. I suggest just Good and Bad at the end of the term on report cards. Or maybe nothing. ~ Bel Kaufman,
96:Now, an hour later, Ethan stood at a window, gazing at the rain, like threads of seed pearls, accessorizing the hills of Bel Air.
Watching weather clarified his thinking.
Sometimes only nature felt real, while all human monuments and actions seemed to be the settings and the plots of dreams. ~ Dean Koontz,
97:Gatsby credeva nella luce verde, nel futuro orgastico che anno dopo anno si ritira davanti a noi. Ieri c'è sfuggito, ma non importa: domani correremo più forte, allungheremo di più le braccia ... e un bel mattino... Così continuiamo a remare, barche contro corrente, risospinti senza posa nel passato. ~ F Scott Fitzgerald,
98:Voleva che andassi avanti, disse. Voleva sapere come andava a finire. Le risposi che non sapevo un bel cazzo di niente di studentesse di liceo. Lei mi disse che mi avrebbe dato una mano. Aveva abbassato il mento e sorrideva in quel modo così accattivante. «Questa l'hai centrata», disse. «Lo dico sul serio.» ~ Stephen King,
99:I ricordi tristi sonnecchiano per tanto tempo in una delle innumerevoli caverne del ricordo, stanno li anche per anni. Per decenni, per tutta una vita. Poi, un bel giorno, tornano in superficie, il dolore che li aveva accompagnati è di nuovo presente, intenso e pungente come lo era quel giorno di tanti anni fa. ~ Susanna Tamaro,
100:Non c'è niente di più bello che starsene lì sdraiati con un bel libro avuto in regalo, un libro nuovo che non si è ancora mai visto e che nessun altro in casa conosce, e sapere che si può leggere pagina dopo pagina finché si riesce a stare svegli. Ma come si fa la Notte di Natale, se non si sono ricevuti libri? ~ Selma Lagerl f,
101:My eye, but I've been all over that ground – years and years ago. I've lived out my melancholy youth. I don't give a fuck any more what's behind me, or what's ahead of me. I'm healthy. Incurably healthy. No sorrows, no regrets. No past, no future. The present is enough for me. Day by day. Today! Le bel aujourd'hui! ~ Henry Miller,
102:Look here, Bel,” he said. “I’ve got a car. Peter said I could have his car for the day. Where shall we go? Where would you like to go?” “You mean today?” asked Bel. She felt slightly dazed for she was not a “sudden” person. She had envisaged a quiet day doing various odd jobs for which she had no time during the week. ~ D E Stevenson,
103:I’ve been wanting to do this all night. Give me those luscious—” He ripped the front of her bodice
open, freed her breasts, and buried his face between them. “Mmmm. God, I could devour you,” he
moaned as his hot, wet mouth captured her nipple.
Bel gasped then let out a low, breathless laugh of delirious pleasure. ~ Gaelen Foley,
104:Il y a encore une mer à traverser
oh encore une mer à traverser
pour que j'invente mes poumons
pour que le prince se taise
pour que la reine me baise
encore un vieillard à assassiner
un fou à délivrer
pour que mon âme luise aboie luise
aboie aboie aboie
et que hulule la chouette mon bel ange curieux. ~ Aim C saire,
105:« Sono sempre qua.» Bel cercò di respirare in maniera regolare. «Bene. Perché anch’io sono qua.» «Vuoi stare con me?» «Sì.» Qualsiasi cosa significasse. Stare lì in quel momento o per sempre, stare con lui o solamente dalla sua parte. Bel preferiva trovarsi lì che in qualsiasi altro posto. Si sdraiò sul letto, accanto a Daniel. ~ Lisa Henry,
106:Si vergognava di averle ascoltate senza ribellarsi, odiava il Tony che in piedi davanti allo specchio si tamponava il sangue sul labbro, fiero di starsene tutto nudo in un raggio di sole, di essere un bel maschio che si lasciava ammirare, fiero di vedere il suo sperma colare dalla vulva di una femmina.

- La camera azzurra ~ Georges Simenon,
107:She turned and leant upon the wall. She did not want to show him her face. It was the sort of face that expressed its owner’s feelings much too openly. If Bel were happy, if she were sad, if she received a sudden shock it was written in her face for all the world to see. She had often wished for a “poker face” but never more than now. ~ D E Stevenson,
108:To the outside world, of course, this job is a cinch: 9 to 3, five days a week, two months' summer vacation with pay, all legal holidays, prestige and respect. My mother, for example, has the pleasant notion that my day consists of nodding graciously to the rustle of starched curtsies and a chorus of respectful voices bidding me good morning. ~ Bel Kaufman,
109:Poi, gettando un ultimo sguardo su quel bel giovane di venticinque anni appena, che egli lasciava a giacere lì, privo di sentimenti, e forse morto, sospirò sullo strano destino che induce gli uomini a distruggersi gli uni con gli altri nell'interesse di persone estranee, le quali spesso ignorano, di quei loro paladini, perfino l'esistenza. ~ Alexandre Dumas,
110:I’ll bet. I . . .” He couldn’t say it, not so baldly. He dodged, while he mustered courage. “I promised to call Nicol when I had news of Bel, and I haven’t had a chance. The news, as you may know, is not good; we found Bel, but the herm has been deliberately infected with a bioengineered Cetagandan parasite that may . . . may prove lethal. ~ Lois McMaster Bujold,
111:Amava vedere Daniel così: stabile, vivace, privo di paure. Era lì da tre minuti e lui si sentiva già più calmo, più centrato. C’era qualcosa, in Daniel, che gli faceva quell’effetto: riuniva tutti i frammenti sparsi della mente di Bel. Un’energia quieta e splendida, ancora più perfetta perché proveniente da un punto che l’uomo non poteva controllare. ~ Lisa Henry,
112:On oublierait vite qu'il (le Roi Phillipe le Bel, apres sa mort) avait musele les puissances, maintenu la paix autant qu'il etait possible, reforme les lois, bati des frotresses pour qu'on put semer a l'abri, unifie les provinces, convie les bourgeois a s'assembler pour donner des avis, et vielle en toutes les choses a l'independence de la France. ~ Maurice Druon,
113:Burjuva ahlakı tepeden tırnağa ikiyüzlüydü, özellikle kadınları baskı altında tutuyordu. Gizliliğe geçit vardı bir tek. Burjuva ahlakı, şunun iyi, bunun kötü olduğu konusunda bizim dışımızda kararlara varmış bulunuyordu. Bu kararlara inanılacak, bel bağlanacak olursa toplum sizi hoş görebilirdi; bu yüzden de insan asıl istediğini düşleminde yaşamak zorundaydı. ~ Selim leri,
114:Daniel gli offrì la mano ferita, ma lui prese l’altra. Lo tirò su e si ritrovarono faccia a faccia. Aveva voglia di toccarlo, ma provava paura. Non paura di Bel. Solo… paura. Un nuovo tipo di paura sconosciuta, ma viva e acuta. Non era timore di Bel, ma proveniva da lui. Temeva il suo potere: non quello di fargli del male, ma di dargli qualcosa a cui aggrapparsi ~ Lisa Henry,
115:Bel si avvicinò al letto, sganciandosi le manette dalla cintura. Le aveva usate innumerevoli volte con innumerevoli persone, ma mai in una circostanza simile. Di solito, la gente protestava, dichiarandosi innocente, oppure faceva resistenza e basta. Non credeva di aver mai visto nessuno guardarlo così prima di essere ammanettato: fiducioso, tranquillo, pieno di speranza ~ Lisa Henry,
116:«Lo zio è arrivato. Vado a salutarlo. Tu rimani qua, se ti va.» «Scherzi? Se tu segui me, io posso seguire te, ragazzo di Harnee.» Bel rise e gli porse la mano. Lo attirò a sé e appoggiò le labbra sulla sua mascella, poi gli mordicchiò l’orecchio. «Provalo,» sussurrò. Si incamminò con Daniel al fianco, entrambi con un sorriso sul viso. Insieme, come era giusto che fosse. ~ Lisa Henry,
117:A quel bel discorso, Candido, l’essere il più dolce della natura, benchè avesse ammazzato tre uomini, due de’ quali erano preti, non fece parola, ma annojato del dottore e della società, il giorno appresso con una canna in mano, se ne fuggì, senza saper dove, cercando in luogo ov’ei non s’annojasse, e dove gli uomini non fossero uomini, come nel buon paese d’Eldorado. Candido ~ Voltaire,
118:Mi venne da sorridere, perché colsi il suo tentativo di fare marcia indietro, e all’istante ci spuntò un sorriso complice, come un bacio appassionato nel bel mezzo di una conversazione, fra due persone che senza “saperlo hanno cercato quelle labbra, nel torrido deserto rosso che di proposito avevano frapposto tra loro per non tendere le mani verso il corpo nudo dell’altro. ~ Andr Aciman,
119:Non gli importava che Clayton e i suoi amici lo avessero legato e messo sott’acqua a morire. Non gli importava di tutte le volte che si era ammanettato ed era rimasto steso a letto impaurito, solo e in preda al dolore. Quello era differente. Era una cosa buona. Voleva dire che lui apparteneva a Bel, e anche a se stesso, perché era una sua scelta. Amava tutto ciò. Amava Bel. ~ Lisa Henry,
120:Hepimiz hemen masanın çevresine toplandık, herkes kendince öğretmeni teselli etmeye çalışıyordu. Çok aşağılık biri... bel altına vuruyor... sizi bu tür çocuklara öğretmenlik etmek için çağırmadılar... Maycomblular öyle değildir, Bayan Caroline, inanın... üzülmeyin artık, efendim. Bayan Caroline, haydi bize bir hikaye okuyun. Bu sabah okuduğunuz o kedi şeyi vardı ya, çok güzeldi... ~ Harper Lee,
121:Presumably people lived in these other flats but Bel had lived in her flat for eighteen months—and she knew nobody. Sometimes she met people on the stairs but they passed by as if she were invisible. It was very different from Southmere where she knew everyone and everyone knew her and where, even if you did not know a person, it was correct to say “Good morning” as you passed. ~ D E Stevenson,
122:Secondo il racconto, all'origine del mondo gli esseri umani avevano quattro braccia e quattro gambe. Formavano delle unità molto forti, ma un bel giorno fummo tanto sciocchi da sfidare gli dèi, che punirono la nostra arroganza dividendoci a metà e disperdendoci sulla Terra come schegge. Così fummo condannati a vagare per il mondo alla disperata ricerca della nostra metà mancante ~ Simona Ahrnstedt,
123:I told Hugh Hefner, "I have this crazy boyfriend." And Hef was like, "You're not going anywhere with a crazy boyfriend," and so he put me in a mansion in Bel-Air with an opera singing Chinese maid, and I was driving a Bentley, and a friend of mine came by and was like, "What is going on? Why are you living in this mansion?" And I was like, "Isn't this what happens when people move to LA? ~ Pamela Anderson,
124:Era da un bel pezzo che la mia famiglia non si ritrovava al completo come adesso, è strano che succeda attorno al mio letto d'ospedale. Passavamo insieme ogni Natale, ma a un certo punto abbiamo smesso. Sono il centrotavola di questa famiglia riunita, eppure sono ancora invisibile. Nessuno mi tiene la mano, adesso. Nessuno piange. Nessuno pensa di doverlo fare, ed è come se io non fossi nemmeno qui. ~ Alice Feeney,
125:Avez-vous jamais été en France, monsieur Martin ? dit Candide.
- Oui, dit Martin, j'ai parcouru plusieurs provinces. Il y en a où la moitié des habitants est folle, quelques-unes où l'on est trop rusé, d'autres où l'on est communément assez doux et bête, d'autres où l'on fait le bel esprit ; et dans toutes, la principale occupation est l'amour, la seconde de médire, et la troisième de dire des sottises. ~ Voltaire,
126:La grande scoperta che ho fatto a Daigo è che si hanno dentro ancora (certo un bel giorno poi no!) tante e tante risorse che basta mettersi nelle condizioni per farle venir fuori. La solitudine, il prender distanza dal mondo, lp star lontano dalle gabbie in cui uno per necessità o per malriposto senso del dovere si mette, servono enormemente. Se ci aggiungi la natura, la formula mi pare infallibile. ~ Tiziano Terzani,
127:You’re Mrs. Dering Johnstone!” “Goodness! How did you guess?” Bel had not guessed. She had known quite definitely the moment she saw Mrs. Dering Johnstone that this was Louise’s cousin’s wife, for Louise had said that James’s wife, Rhoda, was perfectly beautiful—just like an angel—with wonderful golden hair. There could not be two people in Drumburly to fit this description, so obviously this was she. ~ D E Stevenson,
128:Il bel far niente means 'the beauty of doing nothing'... [it] has always been a cherished Italian ideal. The beauty of doing nothing is the goal of all your work, the final accomplishment for which you are most highly congratulated. The more exquisitely and delightfully you can do nothing, the higher your life's achievement. You don't necessarily need to be rich in order to experience this, either. ~ Elizabeth Gilbert,
129:La mia coscienza sembrava sul punto di offuscarsi da un momento all'altro, ma non potevo perdermi la dolcezza di quel rito di fine giornata. Non c'è nulla che mi piaccia di più di quel breve intervallo di tempo che va da quando mi infilo nel letto a quando mi addormento. Mi porto qualcosa da bere, ascolto la musica, leggo qualchepagina. È un piacere immenso, come un bel tramonto o l'aria pura e pulita. ~ Haruki Murakami,
130:It was humility, thought Rhoda. That was the key-note of Bel’s character. Rhoda had never prized this virtue—she had thought it overrated—but now she realised, that she had been mistaken. Humility was not just an absence of pride, it was not a negative virtue, it was a definite “fruit of the spirit”. False humility was horrible of course (vide Uriah Heep) but real humility, growing from within, was beautiful. ~ D E Stevenson,
131:Adesso Bel si ritrovò a desiderare un predicozzo da Jean solo per avere l’occasione di rassicurarla di essere un ragazzo a posto, di quelli che non se ne approfittano. Ma soprattutto avrebbe voluto dire che trattava bene Daniel, che insieme se la passavano bene, e che la sera prima aveva scritto sul suo collo IL PIÙ CORAGGIOSO FIGLIO DI PUTTANA DI LOGAN e che insieme stavano dando prova che quelle parole esprimevano il vero. ~ Lisa Henry,
132:Proprio come Daniel aveva occasionalmente accesso, quando dormiva, a una parte di sé che era brillante, violenta e primitiva, così Bel ne aveva una che era avventata, passionale, più stupida, eppure migliore, del suo sé conscio. E quella parte sapeva di amare Daniel. Sapeva che anche se quell’amore non era del tipo raccontato nei romanzi, era vero e profondo. Incatenava l’uno all’altro in una specie di strano mondo nascosto. ~ Lisa Henry,
133:The drive to London was uneventful. Mr. Darley did not talk much and showed no signs whatever of bounderism—if there be such a word. He was intent on driving his car. If Bel had not been so taken up with her own thoughts she might have been considerably alarmed for Mr. Darley was the type of driver whose sole object is to get from one place to another in the least possible time regardless of the other traffic on the road. ~ D E Stevenson,
134:Il paziente, intanto, fece un bel respiro tutto da solo. Poi un altro. E un altro ancora. Poi quegli inquietanti occhi di diamante si posarono su di lei, e Jane smise di divincolarsi come soggiogata dalla sua forza di volontà. Ci fu un attimo di silenzio. Poi, in tono aspro, l'uomo a cui lei aveva salvato la vita pronunciò quattro parole che cambiarono tutto, cambiarono la sua vita, cambiarono il suo destino: «Lei. Viene. Con. Me.» ~ J R Ward,
135:But the herm was gray-faced, lips purple-blue, eyelids fluttering. An IV pump, not dependent upon potentially erratic ship’s gravity, infused yellow fluid rapidly into Bel’s right arm. The left arm was strapped to a board; plastic tubing filled with blood ran from under a bandage and into a hybrid appliance bound around with quantities of plastic tape. A second tube ran back again, its dark surface moist with condensation. ~ Lois McMaster Bujold,
136:Mrs. P.? Oh no. She’s the help. Bosnian, you know. Or is it Serbian? An absolute treasure, anyway. As I always say to Bel, if there’s one good thing to come out of all this fuss in the Balkans, it’s the availability of quality staff . . .” The words died away on my lips: once again I found myself trailing off in the stare of those unblinking eyes. This fellow was like some kind of after-dinner black hole. My anxiety began to mount again. ~ Paul Murray,
137:Rowan sighed. “Yes.” She folded her hands before her on the table, sat gazing at them a moment. “But.” She looked up at the Outskirter. “Bel, no matter how clever we are, no matter how much we can discover, I believe that the common folk will, at the end of this, need magic. Even if we defeat Slado, or kill him, Routine Bioform Clearance will have to be reestablished according to its proper use, and maintained, and intelligently so. ~ Rosemary Kirstein,
138:[...] Il piacere della lettura rischiai di perderlo per eccesso di analisi, in fin dei conti è questo che nelle università si fa con i libri: li si analizza. Quindi abbandonai i corsi e approfittai degli appunti e della magnifica biblioteca per dedicarmi, anima e corpo, coricata sull'unico divano di casa nostra, alla lettura, Il Cile stava crollando mentre io flirtavo con il bel Mr. Darcy o spalancavo le porte alla dimora di Brideshead. ~ Marcela Serrano,
139:Guardando il bel viso del suo migliore amico, Qhuinn ebbe la sensazione di conoscere da sempre quei capelli rossi, quegli occhi azzurri, quelle labbra, quella mascella. E fu proprio in virtù della loro lunga storia in comune che cercò qualcosa da dire, qualcosa in grado di riportarli al punto di partenza. Tutto ciò che gli venne in mente fu... Mi manchi. Mi manchi talmente tanto che sto male, ma non so come trovarti, anche se sei qui davanti a me. ~ J R Ward,
140:The balance of family duty, as he knew from vast experience, lay in simply showing up. Just being there through it all, whether your presence was wanted or not. Nobody with family—any decent family anyway—suffered alone. It simply wasn’t allowed. Your family sat there with you in your misery, propping you up, renting DVDs, serving snacks and making bad jokes until you were ready to venture out again on your own wobbly legs, blinking against the sunlight. Bel ~ Susan Sey,
141:Prima ancora del suo primo disastroso matrimonio, si ricordava d’aver seguito con ardore le ribellioni dell’Irlanda, e le cause di divorzio di donne che cercavano di liberarsi da uomini che odiavano. Avevano un bel da dire i parroci che la libertà spirituale e corporale son cose affatto diverse! Perniciosa dottrina, quella! Il corpo e l’anima non si possono separare in tal modo. La libera volontà costituisce la forza di ogni legame, e non la sua debolezza. ~ John Galsworthy,
142:I sat down in an outdoor chair and Bel began to climb into my lap. ‘Hey,’ I protested, fending her off, ‘you’re all wet and cold.’

‘I just want to give you a cuddle,’ she said plaintively, putting on her starving-orphan-all-alone-in-the-world face. I was moved less to remorse than to admiration – pulling off that expression with dimples and a round rosy face like a Renaissance cherub was impressive.

‘I’ll cuddle you when you’re dry,’ I told her. ~ Danielle Hawkins,
143:Lonely!” exclaimed Mark in surprise. “There’s no chance of being lonely in town. There are far too many people knocking about. Sometimes I wish I didn’t know so many people; there would be more time for work. It’s simply sickening when you’re painting to have people battering at your door.” “You needn’t open your door.” “No,” he agreed. “But then it might be somebody I wanted to see. It might be you, for instance.” “I don’t batter at your door,” said Bel, smiling. ~ D E Stevenson,
144:I deboli devono imparare a far paura ai forti ossia ad accorgersi che - se vogliono, se si liberano dalla paura - possono essere forti anch'essi e restituire alla signora Luner bastonara per bastonata. Chi si piega a servire, lo fa perché, come l'elefante di Kipling, ha dimenticato la propria forza. Quando se ne sarà ricordato e sarà pronto a dare un bel colpo di proboscide al primo che si prova a punzecchiarlo, ci sarà forse pace nello zoo.
(Danubio, 1997, p. 236) ~ Claudio Magris,
145:Los Angeles was the most glamorous, tackiest, most elegant, seediest, most clever, dumbest, most beautiful, ugliest, forward-looking, retro-thinking, altruistic, self-absorbed, deal-savvy, politically ignorant, artistic-minded, criminal-loving, meaning-obsessed, money-grubbing, laid-back, frantic city on the planet. And any two slices of it, as different as Bel Air and Watts, were nevertheless uncannily alike in essence: rich with the same crazy hungers, hopes, and despairs. ~ Dean Koontz,
146:Pensa pure quello che vuoi. Non sai nulla di me…’’
''So che non ti piace dare risposte dirette alle domande. So che hai circa diciassette anni. So che ti piace Tennyson... l'hai citato nella Casa Oscura, e di nuovo poco fa. So che sei orfano come me…’’
''Non ho mai detto di essere orfano'' ribatté Will, con una violenza inaspettata. ''E detesto la poesia. Per ciò si dà il caso che tu non sappia un bel niente di me.'' Con tali parole, girò sui talloni e si allontanò. ~ Cassandra Clare,
147:E se un bel giorno mettono su un esercito e marciano sulla regione, come fecero i Longobardi marciando sull'Italia, e i Germani sulla Gallia e i Turchi su Bisanzio? Anche quelli erano barbari affamati di terra e male armati, eppure le legioni non li fermarono. Sangue e terrore non li fermarono. Come fai a spaventare un uomo quando quello che lo tormenta non è fame nella sua pancia mal fame nella pancia dei suoi figli? Non puoi spaventarlo: conosce una paura peggiore di tutte le altre. ~ John Steinbeck,
148:Sentì Terry irrigidirsi e poi premersi contro di lui. Red lo strinse e continuò a baciarlo, poi si tirò indietro e si guardò attorno, sperando che fossero soli.
“Perché ti sei fermato?” domandò Terry, sconcertato.
“Perché finché sono in uniforme non è una buona idea farmi vedere mentre ti bacio nel bel mezzo di un parcheggio pubblico.” Abbassò lo sguardo. “E potrei anche dovermi arrestare da solo per atti osceni.”
Terry seguì il suo sguardo e ridacchiò. “D’accordo, è un buon argomento. ~ Andrew Grey,
149:...devo dire che c’è una tradizione a Mårbacka, che quando si va a dormire la Vigilia di Natale si ha il permesso di avvicinare un tavolino al letto, metterci sopra una candela e poi leggere finché si vuole. Questa è la più grande di tutte le gioie di Natale. Non c’è niente di più bello che starsene lì sdraiati con un bel libro avuto in regalo, un libro nuovo che non si è ancora mai visto e che nessun altro in casa conosce, e sapere che si può leggere pagina dopo pagina finché si riesce a stare svegli. ~ Selma Lagerl f,
150:«Cazzo,» ansimò Angel. «È stato intenso. Non sai che mi fai, Corey... Non ho mai fatto una cosa del genere prima... venire solo per un bacio.»
«Io non so... Non ho...» Corey non sapeva che dire. Si limitò a guardarlo negli occhi. Doveva dirgli che era la prima volta anche per lui. In assoluto.
La voce di Scott infranse il momento. «Ragazze, esiste il bagno per quella roba, sapete?»
Ma a Corey non importava. Aveva Angel tra le braccia, il suo peso a tenerlo giù, e non lo avrebbe lasciato ancora per un bel po'. ~ R J Scott,
151:Sono uno stupido, Bel. E mi dispiace. Per un po’ di tempo ti ho conosciuto, e forse questo mi basta, no? Perché con te ero sveglio, ero vivo. Con te sono coraggioso. Chiuse gli occhi. C’erano cose peggiori della morte. La parte difficile era andata. Adesso doveva solo arrendersi. Il che significava dire addio a Bel. Immaginò le mani di Bel che indugiavano sui suoi polsi dopo che gli aveva messo le manette. Bel che stringeva leggermente e poi le lasciava andare.«Buonanotte, Whitlock,» sussurrava.‘Notte, Bel. Daniel si lasciò cadere. ~ Lisa Henry,
152:Un uomo non ha il permesso di esercitare la medicina se non conosce il corpo umano, ma un finanziere può operare liberamente senza sapere un bel nulla dei molteplici effetti delle sue attività, salvo, naturalmente, l'effetto controllabile sul suo conto in banca.
Come sarebbe bello un mondo in cui nessuno potesse diventare agente di cambio senza aver superato un esame di economia e di poesia greca, e in cui i politicanti fossero costretti ad avere una profonda ed aggiornata conoscenza della storia e della letteratura moderna! ~ Bertrand Russell,
153:Le mal qui est dans le monde vient presque toujours de l'ignorance, et la bonne volonté peut faire autant de dégâts que la méchanceté, si elle n'est pas éclairée. Les hommes sont plutôt bons que mauvais, et en vérité ce n'est pas la question. Mais ils ignorent plus ou moins, et c'est ce qu'on appelle vertu ou vice, le vice le plus désespérant étant celui de l'ignorance qui croit tout savoir et qui s'autorise alors à tuer. L'âme du meurtrier est aveugle et il n'y a pas de vraie bonté ni de bel amour sans toute la clairvoyance possible. ~ Albert Camus,
154:Depois, imaginou que a grita da multidão protestante era filha de um velho instinto de resistência à autoridade. Advertiu que o homem, uma vez criado, desobedeceu logo ao Criador, que aliás lhe dera um paraíso para viver; mas não há paraíso que valha o gosto da oposição. Que o homem se acostume às leis, vá; que incline o colo à força e ao bel prazer, vá também; é o que se dá com a planta, quando sopra o vento. Mas que abençoe a força e cumpra as leis sempre, sempre, sempre, é violar a liberdade primitiva, a liberdade do velho Adão. ~ Machado de Assis,
155:Ye talk Bibby Cee,” explained Effie. “I talk Bibby Cee!” asked Bel in bewilderment. “Ugha,” said Effie. (By this time Bel had discovered that “Ugha” meant yes. When she asked Effie to peel the potatoes Effie said “Ugha” and peeled them forthwith). The mystery was intriguing. Bel puzzled over it all morning and finally asked Rhoda about it. “Effie says I talk Bibby Cee,” said Bel. “She says that’s why she can understand me.” “Oh yes,” said Rhoda. “They’ve got a wireless. They listen in every evening.” “B.B.C.!” exclaimed Bel. “How silly of me! ~ D E Stevenson,
156:De um ponto de vista geral, [...] a natureza fala da seguinte forma: "O indivíduo é nada e menos de nada. Diariamente, destruo milhões de indivíduos por diversão e passatempo: abandono seu destino nas mãos do mais temperamental e caprichoso dos meus filhos, o acaso, que faz dele sua presa ao seu bel-prazer. Dou vida a milhões de novos indivíduos todos os dias, sem diminuir em nada minha força criativa, do mesmo modo como a força de um espelho não se esgota pelo número de imagens do sol que, uma após a outra, ele reflecte na parede. O indivíduo é nada. ~ Arthur Schopenhauer,
157:Bel posto in cui vivere, eh? Speriamo che si siano lasciate dietro qual cos'altro oltre alla sporcizia. Recapiti, un braccio o una gamba tagliata, una prostituta o due…’’ disse Jem. ''Già... Magari, se siamo fortunati, possiamo anche prenderci il mal francese.’'
''O la sifilide demoniaca'' suggerì Will in tono allegro, provando ad aprire la porta del sottoscala, che si spalancò come quella d'ingresso. ''C'è sempre la sifilide demoniaca.’'
''La sifilide demoniaca non esiste.’’
''Ah, uomo di poca fede'' lo canzonò Will, sparendo nell'oscurità del sottoscala. ~ Cassandra Clare,
158:Bel posto in cui vivere, eh? Speriamo che si siano lasciate dietro qual cos'altro oltre alla sporcizia. Recapiti, un braccio o una gamba tagliata, una prostituta o due…’’ disse Jem. ''Già... Magari, se siamo fortunati, possiamo anche prenderci il mal francese.’'
''O la sifilide demoniaca'' suggerì Will in tono allegro, provando ad aprire la porta del sottoscala, che si spalancò come quella d'ingresso. ''C'è sempre la sifilide demoniaca.’'
''La sifilide demoniaca non esiste.’’
''Ah, uomo di poca fede'' lo canzonò Will, sparendo nell'oscurità del sottoscala.
 ~ Cassandra Clare,
159:The clerical work is par for the course. "Keep on file in numerical order" means throw in wastebasket. You'll soon learn the language. "Let it be a challenge to you" means you're stuck with it; "interpersonal relationships" is a fight between kids; "ancillary civic agencies for supportive discipline" means call the cops; "Language Arts Dept." is the English office; "literature based on child's reading level and experiential background" means that's all they've got in the Book Room; "non-academic-minded" is a delinquent; and "It has come to my attention" means you're in trouble. ~ Bel Kaufman,
160:-Be', proprio così,- insistette. -Perchè non ti sposi?
Abbandonando la sua posizione, Zooey prese dalla tasca posteriore dei calzoni un fazzoletto piegato, lo scrollò per aprirlo, e lo usò per soffiarsi il naso una, due, tre volte. Poi, mettendo via il fazzoletto, disse: -Mi piace troppo viaggiare in treno. Quando sei sposato non puoi più sederti vicino al finestrino.
-Non è una buona ragione!
-E' un'ottima ragione. Emigra, Bessie. Lasciami in pace. Perchè non vai a fare un bel giretto in ascensore? Tra l'altro ti brucerai le dita, se non spegni quel maledetto mozzicone. ~ J D Salinger,
161:Oh", esclamò, " l'ha detto. Il disperato vuoto. Cielo, c'è un sacco di gente che la parte del vuoto l'ha capita; laggiù dove lavoravo, sulla costa occidentale, non parlavamo d'altro. Ce ne stavamo seduti a chiacchierare del vuoto per tutta la notte. Ma nessuno ha mai detto disperato, era lì che ci mancava il coraggio. Perché forse ci vuole una certa dose di coraggio per rendersi conto del vuoto, ma ne occorre un bel po' di più per scorgere la disperazione. E secondo me, una volta che si scorge la disperazione, non resta altro da fare che tagliare la corda. Se si può, beninteso". ~ Richard Yates,
162:La trique finit par fatiguer celui qui la manie, tandis que l'espoir de devenir puissants et riches dont les Blancs sont gavés, ça ne coûte rien, absolument rien. Qu'on ne vienne plus nous vanter l’Égypte et les Tyrans tartares ! Ce n'étaient ces antiques amateurs que petits margoulins prétentieux dans l'art suprême de faire rendre à la bête verticale son plus bel effort au boulot. Ils ne savaient pas, ces primitifs, l'appeler "Monsieur" l'esclave, et le faire voter de temps à autres, ni lui payer le journal, ni surtout l'emmener à la guerre pour lui faire passer ses passions. ~ Louis Ferdinand C line,
163:Il caldo li travolse come un’ondata. ''Per l'Angelo, sembra il nono girone dell'Inferno qui sotto!'' esclamò Will. ''Il nono girone dell'Inferno è freddo'' lo corresse Tessa meccanicamente. ''Come dite?’’
''Nell'Inferno di Dante... il nono girone è freddo'' spiegò Tessa. ''È ricoperto di ghiaccio.’' Will la fissò per un altro lungo istante, [...] ''Quanto alla temperatura dell'Inferno, signorina Gray, lasciate che vi dia un consiglio: il bel giovanotto che sta cercando di salvarvi da un destino spaventoso non sbaglia mai. Nemmeno se dice che il cielo è viola e fatto di porcospini.’' ~ Cassandra Clare,
164:«Adesso sei sveglio?» chiese, scherzando solo a metà.«Completamente,» sussurrò Whitlock, e nei suoi occhi Bel vide un’intensità e una pericolosità diverse da quelle che si era convinto di aver visto durante i turni da Harnee. Quell’espressione era calcolata, quasi scherzosa, e fu rimpiazzata in fretta da una sorta di tenera vulnerabilità che lo stupì. «Immagino di essere pazzo.» Ma non era l’unico. Bel si strappò di dosso la cintura di sicurezza e, lanciandosi in avanti, baciò Whitlock con abbastanza forza da mostrargli che non era pazzo: non in quel momento, non per quello che stava facendo ~ Lisa Henry,
165:Il caldo li travolse come un’ondata. ''Per l'Angelo, sembra il nono girone dell'Inferno qui sotto!'' esclamò Will. ''Il nono girone dell'Inferno è freddo'' lo corresse Tessa meccanicamente. ''Come dite?’’
''Nell'Inferno di Dante... il nono girone è freddo'' spiegò Tessa. ''È ricoperto di ghiaccio.’' Will la fissò per un altro lungo istante, [...] ''Quanto alla temperatura dell'Inferno, signorina Gray, lasciate che vi dia un consiglio: il bel giovanotto che sta cercando di salvarvi da un destino spaventoso non sbaglia mai. Nemmeno se dice che il cielo è viola e fatto di porcospini.’'
 ~ Cassandra Clare,
166:Koken e njeriut sikur mbi qafe t'ia ngjiste kalit piktori
dhe gjymtyreve te mbledhura gjithandej t'ua shartonte
puplat e larme asisoj qe gruaja lart mbi bel, fort e bukur,
te shnderrohej ne nje peshk te shemtuar e te perhime, ju te ftuar per te pare, o miq te mi, a do te permbaheni se qeshuri?
Me besoni, o Pizone, se krejt i ngjashem do te ishte ne pamje edhe libri, kur si ne jermim te te semurit, te perfytyroheshin
figurat fantastike, qe as koka, as kemba asnje trupi
s'do ti pergjigjeshin. "Piktoret, ashtu edhe poetet, kane pasur te njejten mundesi qe me guxim te krijonin cdo gje. ~ Horace,
167:Spring had invaded the office of Copping, Wills and Brownlee but here its invasion was not so welcome. The office had been bearable during the winter for it was well-warmed and well-lighted (it had been quite pleasant to arrive here and escape from the cold dark streets) but today it felt like a prison, everyone in the place was longing to get out, and this unsettled feeling interfered considerably with the routine. There were stupid mistakes in the typing of letters and tempers were short. “I don’t know what’s got into everyone this morning,” said Helen Goudge crossly. “It’s Spring,” said Bel. ~ D E Stevenson,
168:The painter was pleased with her work. She had managed to catch her sitter's characteristic expression—the look of a good child, a wondering sort of look, innocent and serious.

It was humility, thought Rhoda. That was the keynote of Bel's character. Rhoda had never prized this virtue—she had thought it overrated—but now she realised that she had been mistaken. Humility was not just an absence of pride; it was not a negative virtue; it was a definite 'fruit of the spirit.' False humility was horrible, of course (vide Uriah Heap), but real humility, growing from within, was beautiful. ~ D E Stevenson,
169:..."His sigh spoke of fear and regret mingled with grim acceptance. 'Teach her,' he said. 'Teach her to fight. Teach her to defend herself, and teach her to kill. The five of you must be her chatoks in the Dance of Knives. Teach her as you have taught no other. Give her everything. Hold nothing back.'

'Rain...' Bel murmured, his eyes troubled.

Rain waved off his unspoken objection. ' She is a Tairen Soul, and we Tairen Souls were born for war. I may not like this path the gods have set before her, but Farsight is right. I must do everything in my power to ensure she is prepared to walk it'... ~ C L Wilson,
170:Às vezes, a maior prova de amor que podemos nos dar é justamente abrir mão de algo que gostamos e desejamos muito se não estamos preparados para lidar com aquilo. E era assim que eu me sentia. A vida não se resumia a encontrar alguém que vá nos querer acima de tudo ou perder alguém que amamos muito. A gente não podia nem devia se envolver com uma pessoa sem antes estar bem com nós mesmas. Com nosso corpo, nossa mente, nossa essência. Aprendi que amor-próprio não era o mar de rosas que os filmes contam, mas é necessário, mesmo sem todo aquele glamour. Só ele pode te salvar dos seus pensamentos mais sombrios. ~ Bel Rodrigues,
171:Qu'Est Qu'Il Dit'
Espion aile de la jeune amante
De l'ombre des palmiers pourquoi ce cri?
Laisse en paix le beau garcon plaider et vaincrePourquoi, pourquoi demander 'Qu'est qu'il dit?'
'Qu'est qu'il dit?' Ce que tu dis toi-meme
Chaque mois de ce printemps eternel;
Ce que disent les papillons qui s'entre-baisent,
Ce que dit tout bel jeun etre a toute belle.
Importun! Attende quelques lustres:
Quand les souvenirs 1'emmeneront iciMere, grand'mere, pale, lasse, et fidele,
Demande mais doucement-'Et le vieillard,
Qu'est qu'il dit?'
Trinidad, January 10, 1870
~ Charles Kingsley,
172:I only meant, you know, you shouldn’t be wasting your time on imbeciles. I know how hard it is to find the right person, but that’s no reason to exhaustively work your way through all the wrong people. You seem to be living your romantic life by some kind of process of elimination. It’s like matching a Louis Quatorze armchair with one of those plastic patio tables. It simply doesn’t work.” “Oh, I see,” Bel said. “I’m an armchair, is that it?” “A Louis Quatorze armchair,” I qualified. “And my boyfriends are patio tables.” “Actually,” I remembered, “this one’s more like one of those self-assembly Swedish wardrobes. ~ Paul Murray,
173:Comment en suis-je arrivée là ?
Mais il n'y a pas qu'un seul moment. Il y en a toute une série. Et votre vie peut partir dans des centaines de directions différentes. Peut-être existe-t-il des versions de votre vie correspondant à tous les choix que vous avez faits et tous ceux que vous n'avez pas faits.
Peut-être existe-t-il une version de ma vie où je suis bel et bien malade, finalement.
Et une autre où je meurs à Hawaï.
Une autre encore où mon père et mon frère survivent à leur accident, et où ma mère n'est pas détruite.
Il y a peut-être même une version de ma vie sans Olly.
Mais ce n'est pas celle-ci. ~ Nicola Yoon,
174:When I came to again—parched, pain rampaging through my intestines—I was in my bed. The little bedside lamp illuminated two anxious faces, my sister’s and Mrs. P.’s (the latter looking a shade guilty, I noted, no doubt realizing that it was effectively through her negligence that I had been forced to poison myself) [. . .] “I think he has eaten many kidney beans.” Mrs. P. shuddered. “Many kidney beans not cooked.” “Beans!” I cried again deliriously. “Oh for heaven’s sake,” Bel said. “Charles, listen carefully, did you soak the beans before you cooked them?” “Of course I didn’t soak them,” I said. “What are you talking about? ~ Paul Murray,
175:Quando dico che erano intrappolati, non intendo un pochino intrappolati. Non come se avessero messo un piede nel fango e per uscirne bastasse fare uno sforzo, e una volta fuori, l'unica perdita fosse quella di un bel paio di scarpe nuove nel fango. No, intendo totalmente intrappolati. Come se fossero immersi nel fango fino al mento, fino agli occhi, al di là di ogni possibile sforzo. Come se potessero muovere solo le braccia ogni tanto e girare la testa di qualche grado, ma non poterssero uscire, e l'unica cosa che si vedeva in qualsiasi direzione, quando riuscivano a girare la testa ancora un po', fosse altro fango. Sempre lo stesso. ~ Kent Haruf,
176:... bel far niente has always been a cherished Italian ideal. The beauty of doing nothing is the goal of all your work, the final accomplishment for which you are most highly congratulated. The more exquisitely and delightfully you can do nothing, the higher your life's achievement. You don't necessarily need to be rich in order to experience this, either. There's another wonderful Italian expression: l'arte d'arrangiarsi - the art of making something out of nothing. The art of turning a few simple ingredients into a feast, or a few gathered friends into a festival. Anyone with a talent for happiness can do this, not only the rich. ~ Elizabeth Gilbert,
177:Bel thought of the old woman alone in the little cottage with her husband lying on the floor in a crumpled heap; she thought of the door opening and Louise walking in—perhaps unable to do very much, but just being there, just standing by. Louise, calm and kind, giving confidence and reassurance, waiting for the doctor to come. There was no need for Louise to have gone to Willow Cottage. She could have done her job by ringing up the houses where the doctor might be found—nobody could expect her to do more—but Louise had not hesitated for a moment, she had crammed on her hat and had gone without hesitation to a fellow human-being in distress. ~ D E Stevenson,
178:Ellysetta was sitting at the secretary in Rain's suite, penning a note to her parents, when Bel burst through the doors. The other members of the quintet followed so swiftly that all five warriors nearly ended up in a heap on the floor. They were breathless and flushed, perspiration trickling down the sides of their faces.
Kieran bent over, hands on his knees, and dragged air into his lungs. "Well done,brothers. We beat the smug chervil.”
"You all look like you could use a drink." Cool and unwinded, Gaelen smiled at the new arrivals from the sofa near the window. "Water? Or perhaps something a little stronger to help you regain your strength? ~ C L Wilson,
179:The Supreme Sacrifice
Well-nigh two thousand years hath Israel
Suffered the scorn of man for love of God;
Endured the outlaw's ban, the yoke, the rod,
With perfect patience. Empires rose and fell,
Around him Nebo was adored and Bel;
Edom was drunk with victory, and trod
On his high places, while the sacred sod
Was desecrated by the infidel.
His faith proved steadfast, without breach or flaw,
But now the last renouncement is required.
His truth prevails, his God is God, his Law
Is found the wisdom most to be desired.
Not his the glory! He, maligned, misknown,
Bows his meek head, and says, "Thy will be done!"
~ Emma Lazarus,
180:Yes, I am,” he admitted. “I’m thinking about a sermon I heard some time ago. The text was, ‘Then they that feared the Lord spake often one to another.’ Why don’t we speak often to one another about important things? I don’t mean just you and me, I mean everyone. Why is religion kept shut up in a cupboard and only taken out on Sundays—put on like your best hat?” “It should be a part of everyday life.” “Yes,” said Reggie. “Why don’t we talk about it? Of course the answer is that it’s ‘not done’. Fellows would think you had gone a bit queer in the head if you started talking about the Lord.” Bel could not help smiling. “It’s true, isn’t it?” asked Reggie. “Yes it’s perfectly true. ~ D E Stevenson,
181:Kısakürek, Menderes’le ilgili kitabında bu olayların “Adnan Menderes’in üzerinde bir trauma-ruhi darbe tesiri yaptığını” ve bunun da Başbakan’ın “hadisenin tertip tarafında bulunduğuna delil” teşkil ettiğini söylüyor.123 Ne var ki, yazarımız, bu tespitten sonra 6-7 Eylül faciasını kınayacağına Menderes’i garip bir şekilde eleştiriyor ve Başbakan’ın olaylardan sonra “rizikoya göğüs gererek ileri atılacağına” korkarak geri çekildiğini ve “bütün haklarını haksızlığa çevirici ve kendisini içten çökertici, pasif mizacını” ortaya koyan bir tavır sergilediğini söylüyor (s. 333, 336). Kısaca Menderes Büyük Doğu’nun beklediği, bel bağladığı “sivil darbe”yi yapamamış ve hayranlarının gözünden düşmüştür. ~ Anonymous,
182:Bel teneva a Daniel, ma non sapeva cosa volesse dire amare. Amare ferocemente e costantemente, fare dell’amore la propria guida, l’unica cosa che ti riportava in superficie quando venivi tirato giù più e più volte.Daniel conosceva quel tipo d’amore. Ed era per questo motivo che doveva affrontare Clayton senza Bel. Perché se c’era al mondo una cosa che l’avrebbe redento, era il suo amore per Bel. Magari Dio esisteva o magari no, ma lui doveva credere che, se il suo destino era vivere una vita libera da Clayton McAllister, una vita piena d’amore, allora il giorno dopo sarebbe uscito vincitore. E nel caso in cui quello non fosse il suo destino, be’… Magari di me non rimarrà abbastanza da provare rimorso. ~ Lisa Henry,
183:Rise. «I grandi quadri – la gente accorre per vederli, attirano folle, sono riprodotti all’infinito sulle tazze e sui tappetini dei mouse e su qualunque cosa. E, questo riguarda anche me, puoi passare una vita intera a visitare musei con grande piacere, un bel giretto, e poi via, a pranzo da qualche parte. Ma…» tornò a sedersi sul tavolo, «se un quadro ti affonda davvero nel cuore e cambia il tuo modo di vedere, e di pensare, e di provare emozioni, non pensi, “oh, amo questo quadro perché è universale”, “amo questo quadro perché parla a tutto il genere umano”. Non è questa la ragione per cui ci si innamora di un’opera d’arte. È un sospiro segreto in un vicolo. Pss, tu. Ehi ragazzino. Sì, proprio tu.» ~ Donna Tartt,
184:«I Dissennatori sono le creature più disgustose della terra. Infestano i luoghi più cupi e sporchi, esultano nella decadenza e nella disperazione, svuotano di pace, speranza e felicità l’aria che li circonda. Perfino i Babbani avvertono la loro presenza, anche se non li vedono. Se ti avvicini troppo a un Dissennatore, ogni sensazione piacevole, ogni bel ricordo ti verrà succhiato via. Se appena può, il Dissennatore si nutrirà di te abbastanza a lungo da farti diventare simile a lui... malvagio e senz’anima. Non ti rimarranno altro che le peggiori esperienze della tua vita. E le cose peggiori che sono successe a te, Harry, bastano a far precipitare chiunque da una scopa. Non hai niente di cui vergognarti». ~ J K Rowling,
185:Nobody doan never have touch Porhl! When I little, de brudder try. Oh yeah. I raise up dis bony knee hard in his what he got dere, and dat were dat and nobody since! You hear dis gul, Mr. free man Jacob Early? And nobody since! An I ain’t no Jez’bel, she screamed. In this way was Pearl’s decision made, and by the time they were on the march through Milledgeville she was drummer for Clarke’s company. She just hit the drum once every other step and they kept the pace, some with smiles on their faces. She looked straight ahead and kept her shoulders squared against the shoulder straps, but she could tell that white folks watched from the windows. And none of them knew she wasn’t but the drummer boy they saw. ~ E L Doctorow,
186:Probabilmente era la dichiarazione più imbarazzante e piena di giri di parole nella storia dell’umanità, ma a Red bastava. Terry teneva a lui, e questo gli allargava il cuore. Il resto si sarebbe sistemato da solo non appena si fosse chiusa tutta quella faccenda con James.
Red interruppe il bacio il tempo che bastava per spegnere la luce. Poi passò le mani sulla pelle liscia di Terry, quei gemiti leggeri ricominciarono e fecero l’amore per un bel po’ prima di addormentarsi l’uno nelle braccia dell’altro. Poco prima di sprofondare nel sonno, Red si chiese quanto a lungo sarebbe durata quella felicità. Era già stato felice in passato, ma non era mai durato. Sperava davvero tanto che questa volta succedesse ~ Andrew Grey,
187:Lila is by no means the last word. Passing through all these states, I said to the Divine Mother: 'Mother, in these states there is separation. Give me a state where there is no separation.' Then I remained for some time absorbed in the Indivisible Satchidananda. I removed the pictures of the gods and goddesses from my room. I began to perceive God in all beings. Formal worship dropped away. You see that bel-tree. I used to go there to pluck its leaves. One day, as I plucked a leaf, a bit of the bark came off. I round the tree full of Consciousness. I felt grieved because I had hurt the tree. One day I tried to pluck some durva grass, but I found I couldn't do it very well. Then I forced myself to pluck it. ~ Sri Ramakrishna,
188:J'ai ri. Il a secoué la tête et m'a regardée.
- Quoi ? Ai-je demandé.
- Rien, a t-il répondu.
- Pourquoi tu me regardes comme ça ?
Augustus a eu un petit sourire.
- Parce-que tu es belle. J'aime regarder les gens beaux et, depuis un certain temps, j'ai décidé de ne me refuser aucun petit plaisir de la vie. D'autant plus que, comme tu l'as délicieusement fait remarquer, tout ceci tombera dans l'oubli.
- Je ne suis pas bel...
- Tu es belle comme mille Natalie Portman. Natalie Portman dans V pour Vendetta.
(...)
- Ah bon ? S'est-il étonné. Fille sublime, cheveux courts, déteste l'autorité et ne peut s'empêcher de craquer pour le garçon qui ne lui apportera que des ennuies. Ta bio, en somme. ~ John Green,
189:Masters of Worldbuilding. Creating imaginary worlds is certainly one of the more satisfying and addictive of creative pastimes. Of course, no one has ever surpassed Tolkien in worldbuilding stakes. And Frank Herbert should be included in 2nd place on this honourable list. Other worthwhile mentions are Lovecraft (Cthulhu mythos), Asimov (Foundation), Niven (Known Space), Jack Kirby (Marvel), William Gibson (the Sprawl), Stephen Baxter (Xeelee), Marc Miller (Traveller), C.J.Cherryh (Alliance-Union), Dan Simmons (Hyperion Cantos), David Weber (Honorverse), Iain M Banks (Culture), Alastair Reynolds (Revelation Space/Galactic North), Kameron Hurley (Bel Dames), and Ann Lecke (Ancillary trilogy), to name just a few.
   ~ M Alan Kazlev,
190:Mais on fera sans doute ici une objection: est-il donc possible de dépasser ainsi la nature? Nous n'hésiterons pas à répondre très nettement: non seulement cela est possible, mais cela est. Ce n'est là qu'une affirmation, dira-t-on encore; quelles preuves peut-on en donner? Il est vraiment étrange qu'on demande de prouver la possibilité d'une connaissance au lieu de chercher à s'en rendre compte par soi-même en faisant le travail nécessaire pour l'acquérir. Pour celui qui possède cette connaissance, quel intérêt et quelle valeur peuvent avoir toutes ces discussions ? Le fait de substituer la «théorie de la connaissance» à la connaissance elle-même est peut-être le plus bel aveu d'impuissance de la philosophie moderne. ~ Ren Gu non,
191:«Questo liquido è tecnicamente una minestra» continuò Jack, dopo aver tolto il coperchio. «Posso scodellartene un mestolo?»
«È piacevole vedere resti di piselli così antichi e consunti che perfino i vermi non li hanno voluti e sono morti al loro fianco, così che ora abbiamo per nutrimento preda e predatore; è ancora più piacevole vedere l'infame mistura servita in questa splendente zuppiera, testimonianza della gratitudine di mercanti delle Indie Occidentali.»
«Abbiamo cercato di vendere l'intero servizio, ma gli argentieri hanno storto il naso. Ora ne sono contentissimo: per quanto poveri, nessuno lo è più di un marinaio su una nave senza provviste, ma una crosta la si gusta meglio in un bel piatto d'argento.» ~ Patrick O Brian,
192:Erichthon
J'apprends, pour disputer un prix si glorieux,
Le bel art d'Érichthon, mortel prodigieux
Qui sur l'herbe glissante, en longs anneaux mobiles,
Jadis homme et serpent, traînait ses pieds agiles.
Élevé sur un axe, Érichthon le premier
Aux liens du timon attacha le coursier,
Et vainqueur, près des mers, sur les sables arides,
Fit voler à grand bruit les quadriges rapides.
Le Lapithe, hardi dans ses jeux turbulents,
Le premier, des coursiers osa presser les flancs.
Sous lui, dans un long cercle achevant leur carrière,
Ils surent aux liens livrer leur tête altière,
Blanchir un frein d'écume, et, légers, bondissants,
Agiter, mesurer leurs pas retentissants.
~ Andre Marie de Chenier,
193:«Hai un bel po’ da imparare sul settore musicale, se vuoi stare con me, piccolo,» mormorò Nick, prima di dargli un altro bacio, e stavolta sfiorandogli le labbra. Ma poi sembrò ricordare dove si trovasse e si mise a sedere in fretta, schiarendosi la gola. «Ehm, allora, ragazzi, vi va di provare “Pistol-whipped”?»
Ci fu una serie di schiarite di gola e di strascichii di sedie, prima che il gruppo raccogliesse i propri strumenti, contasse e iniziasse a suonare. Nick sembrava essere completamente preso, però tenne la mano sulla spalla di Luka per tutto il tempo, il pollice che accarezzava ripetutamente la sua clavicola. Nonostante quello non fosse il genere di musica che piaceva a Luka, non importava.
Il momento era perfetto. ~ Piper Vaughn,
194:Some people make mistakes too often——” The atmosphere was becoming sultry and Bel hated unpleasantness so she was delighted when Mr. Brownlee’s bell rang and she was able to escape. She seized her notebook and made off as quickly as she could. “There goes the private secretary—so keen!” exclaimed Miss Goudge with a nasty laugh. Bel had been private secretary to the junior partner of the firm for three months now (previously she had been one of the typists and had shared a room with the other girls); unfortunately her appointment had caused a good deal of ill-feeling. Helen Goudge was furious; she had been with the firm for five years and thought the appointment with its increase of salary should have been hers. Why should Bel Lamington be chosen? ~ D E Stevenson,
195:Ma Gonzalo? Oh, il bel nome della vita! una continuità che s'adempie. Di nuovo le sembrò, dal terrazzo, di scorgere la curva del mondo: la spera dei lumi, a rivolversi; tra brume color pervinca disparivano incontro al sopore della notte. Sul mondo portatore di frumenti, e d'un canto, le quiete luminarie di mezza estate. Le sembrò di assistervi ancora, dalla terrazza di sua vita, oh!, ancora per un attimo, di far parte della calma sera. Una levità dolce. E, nel cielo alto, lo zaffiro dell'oceano: che avevano rimirato l'Alvise, a tremare, e Antoniotto di Noli, doppiando capi dalla realità senza nome incontro al sogno apparito degli arcipelaghi. Si sentì ripresa nell'evento, nel flusso antico della possibilità, della continuazione: come tutti, vicina a tutti. ~ Carlo Emilio Gadda,
196:C'è un bambino ch'è piccino
Come uva nella vigna
C'è un bambino ch'è carino
Come un teschio che sogghigna

Sulle gote ha un bel rossore
Sopra gli occhi stelle more
Ha manine da baciare
Con artigli per squarciare

Tutto pieno di stupore
Va pel mondo, questo amore
Cerca altri come lui
Per condurli in luoghi bui...

Su nel cielo può volare
E anche te può trasportare
Su nel ciel, sempre più su
Per poi farti cader giù

E tu piombi sul selciato
E capisci che ora muori
Ed il sangue che hai versato
Traccia in terra ghirigori

E poi il diavolo ti piglia
Con le ossa tutte rotte
Nelle nebbie della notte
Peter Pan è Meraviglia!

Nelle nebbie della notte...

...Peter Pan è Meraviglia! ~ Francesco Dimitri,
197:Dr. Armstrong did not say much, but watched and listened with a good deal of interest. Like most doctors he had studied psychology and it seemed to him that it would be difficult to find two girls so utterly different in their outlook upon life. That was why they were so good for each other, he thought. Louise was used to having her own way and, apart from his professional duties which were sacred to him, he was perfectly willing that she should “arrange” his life. There was not a grain of selfishness in his beloved Lou; her arrangements were made for the benefit of others and were usually wise. Bel was different—utterly different, thought Dr. Armstrong. Life had dealt her some hard blows; she accepted the blows and made the best of it. She did not expect Fate to be kind. ~ D E Stevenson,
198:going on. Models had always been different each year, but consistently solid and square, usually black or dark green. Suddenly a completely new generation was on gleaming display – wider and softer than ever. I’ve looked at the advertisements for that year. The earthy colours of previous decades were replaced by pastels, pinks and pale blues. The Chevrolet Bel Air and the Pontiac Star Chief, with their Strato-Streak V8 engines, were available in ‘Avalon Yellow’ as well as ‘Raven Black’. The new models had rounded, panoramic windscreens and, in the case of the new Cadillac, a strange rear end with tail fins like a fighter plane. Sales soared, rising by thirty-seven per cent between 1954 and 1955 alone. People were no longer so concerned about technology and durability; it was more ~ Geert Mak,
199:Aveva bisogno di qualcosa di più. E forse quel qualcosa era Daniel, ma Bel aveva paura. Quante altre notti avrebbe potuto passare con le braccia intorno a Daniel, prima che succedesse qualcosa. Prima che l’uomo migliorasse o peggiorasse? Prima che lui stesso decidesse cosa rappresentava per Daniel e viceversa? Non lo lascerò. Stava lentamente imparando a percepire cosa voleva dire prendere una posizione. Il peso che comportava diventare un emarginato nella propria città. E il modo migliore per alleviare la paura e la tensione era rafforzare il suo legame con Daniel. La gente si metteva insieme per una gran varietà di motivi, e molto di rado questo accadeva baciandosi sulla cima di una montagna al tramonto. Per lo più, le persone erano troppo codarde per affrontare il mondo da sole. ~ Lisa Henry,
200:Biz kendimizden iyi olanlara nadir olarak bel bağlarız. Daha çok onların toplumundan kaçarız. Tersine, çoğu zaman kendimize benzeyen ve zayıf yanımızı paylaşan kimselere açarız içimizi. Demek ki kendimizi düzeltmeyi ya da iyileştirmeyi istemeyiz: Önce kusurlu diye hüküm giymemiz gerekir. Yalnızca acınmayı ve yolumuzda cesaretlendirilmeyi dileriz. Kısacası, biz hem suçlu olmaktan çıkmayı hem de kendimizi arıtmak için çaba göstermemeyi isteriz. Yeterli hayâsızlık da yoktur, yeterli erdem de yoktur. Ne kötülük ne de iyilik enerjisine sahibizdir. Dante’yi bilir misiniz? Sahi mi? Hay Allah! Şu hâlde Dante’nin Tanrı ile şeytan arasındaki kavgada yansız melekler de kabul ettiğini bilirsiniz. Ve onları, bir çeşit cehennem girişi olan, vaftizsiz ölen çocukların konulduğu dehlizlere yerleştirdiğini de. Biz o dehlizdeyiz, aziz dostum. ~ Albert Camus,
201:Virtù! Sciocchezze! Sta in potere nostro esser così o cosà! Il nostro corpo è il nostro bel giardino, e la volontà nostra il giardiniere: piantare ortiche o seminar lattuga, metter l’issopo ed estirpare il timo, guarnirlo d’erbe d’una sola specie o variegarlo con specie diverse, mantenerlo infruttuoso per pigrizia o concimarlo per farlo fruttare, la facoltà di fare tutto questo e d’agire nell’uno o l’altro modo sta tutta nella nostra volontà. Se la bilancia della nostra vita non avesse su un piatto la ragione da controbilanciar quello dei sensi, il sangue e la bassezza degli istinti ci trarrebbero inevitabilmente alle più scriteriate conclusioni. Ma per fortuna abbiamo la ragione a raffreddarci le bramose voglie, gli impulsi della carne, le libidini; delle quali ciò che tu chiami amore è soltanto un pollone od un germoglio. ~ William Shakespeare,
202:Sapevo da un pezzo che c'era qualcosa che non andava in lui, ed era questo che aveva, la crudeltà. Le assicuro che aveva una faccia normale, senza narici frementi. Anzi, era un bel ragazzo, ma trasudava crudeltà. Non mi chieda di più, non so altro, tranne che otto anni dopo ha schiacciato una vecchietta sotto un orologio a pendolo. E che la maggior parte degli omicidi premeditati richiedono, oltre al dolore, oltre all'umiliazione, oltre alla nevrosi, oltre a tutto quello che vuole, anche della crudeltà, il piacere tratto dalla sofferenza, dalle suppliche e dall'agonia dell'altro, il piacere tratto dallo strazio. E' vero, non sempre si nota subito nelle persone, ma senti comunque qualcosa che non va, senti che quell'individuo produce qualcosa di troppo, un'escrescenza. E talvolta è la crudeltà, capisce cosa voglio dire? Un'escrescenza. ~ Fred Vargas,
203:Qu’une semblable ivresse existât quand on aime, cela ne m’était pas nouveau ; je savais ce que c’était que cette auréole dont rayonne la bien-aimée. Mais exciter de tels battements de cœur, évoquer de pareils fantômes, rien qu’avec sa beauté, des fleurs et la peau bigarrée d’une bête féroce ! avec de certains mouvements, une certaine façon de tourner en cercle, qu’elle a apprise de quelque baladin, avec les contours d’un beau bras ; et cela sans une parole, sans une pensée, sans qu’elle daigne paraître le savoir ! Qu’était donc le chaos, si c’est là l’œuvre des sept jours ?
Ce n’était pourtant pas de l’amour que je ressentais, et je ne puis dire autre chose sinon que c’était de la soif. Pour la première fois de ma vie je sentais vibrer dans mon être une corde étrangère à mon cœur. La vue de ce bel animal en avait fait rugir un autre dans mes entrailles. ~ Alfred de Musset,
204:Oh, cielo! Cielo... mi hai donato un amante, un figlio, la ricchezza e questi trenta anni di vita densa come il sorgo rosso. Cielo, me le hai donate queste cose, non puoi riprendertele, perdonami, ma lasciami andare! Cielo, pensi che io sia in colpa? Credi che se avessi diviso il cuscino con un lebbroso, e generato un mostro rognoso e purulento insozzando questo bel mondo sarei stata nel giusto? Cielo, cos'è la castità? Cos'è la giusta via? Cos'è la bontà? Cos'è il male? Non me l'hai mai detto, ho dovuto sempre sbrigarmela da sola. Amo la felicità, amo la forza, amo la bellezza, il mio corpo mi appartiene, sono padrona di me stessa, non ho paura di sbagliare, non ho paura della punizione, non ho paura di entrare nei diciotto gironi del tuo inferno. Ho fatto tutto ciò che dovevo fare e ciò che andava fatto, e non temo nulla. Ma non voglio morire, voglio vivere, voglio vedere ancora un po' di mondo.
Cielo... ~ Mo Yan,
205:L'insensibilità è tipica anche dei personaggi negativi di Jane Austen: Lady Catherine, Mrs Norris, Mr Collins o i Crawford. Il tema ricorre inoltre nell'opera di Henry James e negli eroi-mostro di Nabokov, Humbert, Kinbote, Van e Ada Veen. In questi romanzi l'immaginazione è equiparata all'empatia, alla capacità di immedesimazione: non possiamo vivere ciò che hanno vissuto gli altri, però in letteratura siamo in grado di comprendere anche i personaggi più mostruosi. Un bel romanzo è quello che riesce a mostrarci la complessità degli individui, e fa sì che tutti i personaggi abbiano una voce; è allora che un romanzo si può definire democratico - non perché sostiene la democrazia, ma per la sua stessa natura. L'empatia è il cuore di Gatsby, come di molti altri grandi romanzi - non c'è niente di più riprovevole che restare ciechi di fronte ai problemi e ai dolori altrui. Non vederli significa negare la loro esistenza. ~ Azar Nafisi,
206:vorremmo anche far parte, per quanto è possibile, delle forze che guidano il treno del tempo. Si tratta di un ruolo assai poco chiaro, e quando si guarda fuori dal finestrino dopo un intervallo più lungo del solito, si ha l’impressione che il paesaggio sia mutato. Ciò che fugge via, continua a fuggire solo perché non potrebbe fare altrimenti, mentre in noi, che pure siamo rassegnati, si fa sempre più intensa la spiacevole sensazione di avere come oltrepassato la meta o imboccato la linea sbagliata. E un bel giorno siamo pervasi da un bisogno irresistibile: scendere, saltar giù! Un desiderio di esser trattenuti, di non progredire, di restar fermi, di tornare indietro al punto che precede la diramazione sbagliata. E, nel buon tempo antico, quando esisteva ancora l’Impero austriaco, in un caso del genere si poteva scendere dal treno del tempo, salire su un normale convoglio di una normale ferrovia e ritornare in patria. ~ Robert Musil,
207:Mr et Mrs Dursley, qui habitaient au 4, Privet Drive, avaient toujours affirmé avec la plus grande fierté qu’ils étaient parfaitement normaux, merci pour eux. Jamais quiconque n’aurait imaginé qu’ils puissent se trouver impliqués dans quoi que ce soit d’étrange ou de mystérieux. Ils n’avaient pas de temps à perdre avec des sornettes. Mr Dursley dirigeait la Grunnings, une entreprise qui fabriquait des perceuses. C’était un homme grand et massif, qui n’avait pratiquement pas de cou, mais possédait en revanche une moustache de belle taille. Mrs Dursley, quant à elle, était mince et blonde et disposait d’un cou deux fois plus long que la moyenne, ce qui lui était fort utile pour espionner ses voisins en regardant par-dessus les clôtures des jardins. Les Dursley avaient un petit garçon prénommé Dudley et c’était à leurs yeux le plus bel enfant du monde. Les Dursley avaient tout ce qu’ils voulaient. La seule chose indésirable qu’ils possédaient, c’était ~ J K Rowling,
208:The drive to London was uneventful. Mr. Darley did not talk much and showed no signs whatever of bounderism—if there be such a word. He was intent on driving his car. If Bel had not been so taken up with her own thoughts she might have been considerably alarmed for Mr. Darley was the type of driver whose sole object is to get from one place to another in the least possible time regardless of the other traffic on the road. A vehicle in front was a vehicle to be overtaken and passed—no matter where. Mr. Darley gritted his teeth and passed it. He squeezed between buses with scarcely an inch to spare; he overshot traffic lights whenever there was the slightest opportunity. In fact he committed every offence against the good manners recommended to road-users by the Highway Code. Mr. Darley’s progress was pursued by curses from his fellow motorists but the curses never seemed to catch him up and blight him—or at least they did not catch him up that Sunday evening. ~ D E Stevenson,
209:A partir d’aujourd’hui, vous allez apprendre à mourir, dans l’ordre. Jusqu’ici, vous mouriez à l’espagnole, un peu au hasard, au jugé pour ainsi dire. Vous mouriez parce qu’il avait fait froid après qu’il eut fait chaud, parce que vos mulets bronchaient, parce que la ligne des Pyrénées était bleue, parce qu’au printemps le fleuve Guadalquivir est attirant pour le solitaire, ou parce qu’il y a des imbéciles mal embouchés qui tuent pour le profit ou pour l’honneur, quand il est tellement plus distingué de tuer pour les plaisirs de la logique. Oui, vous mouriez mal. Un mort par-ci, un mort par-là, celui-ci dans son lit, celui-là dans l’arène : c’était du libertinage. Mais heureusement, ce désordre va être administré. Une seule mort pour tous et selon le bel ordre d’une liste. Vous aurez vos fiches, vous ne mourrez plus par caprice. Le destin, désormais, s’est assagi, il a pris ses bureaux. Vous serez dans la statistique et vous allez enfin servir à quelque chose. ~ Albert Camus,
210:Trovo che sarebbe un gran bel personaggio per un musical di Broadway," dissi ridendo, anche se non mi veniva affatto da ridere. Guardai l'orologio. Il taxi di Lindy sarebbe arrivato da un momento all'altro. Il suo pullman partiva tra un'ora. Se fossimo stati in un film, in una di quelle commedie strappalacrime, ci sarebbe stata una qualche scena drammatica in cui io sarei corso alla stazione dei pullman e l'avrei implorata di restare, e Lindy, capendo infine cosa provava per me, mi avrebbe baciato. Io mi sarei trasformato. E saremmo vissuti per sempre felici e contenti.
Nella vita reale Will mi chiede cosa ne pensassi del pensiero politico di Hugo ne I miserabili, e io gli risposi, anche se non ricordo cosa. Ma seppi l'attimo (9:42) in cui il taxi accostò sul vialetto per prenderla. La sentii arrivare alla stazione dei pullman (10:27) e seppi l'istante (11:05) in cui il pullman partì. Non guardai niente di tutto questo nello specchio. Lo sapevo e basta. Non c'era nessun lieto fine. C'era solo una fine. ~ Alex Flinn,
211:Gli era impossibile dimenticarsi di Luka e della frustrazione di desiderare qualcosa che non avrebbe mai potuto ottenere: la sala pesi, il negozio di alimentari, tutto gli ricordava un affascinante, eppure leggermente fastidioso, nutrizionista che sarebbe sempre rimasto nei suoi pensieri. E la notte prima, quando aveva aperto la porta e se lo era ritrovato lì in piedi con un guinzaglio rosa in mano e un sorriso titubante, Nick non si era mai sentito tanto sollevato in tutta la sua vita, da che avesse memoria. C’era qualcosa di confortante nella sua sola presenza, qualcosa che lo rassicurava sul fatto che il suo mondo non sarebbe andato in pezzi. Sì. Anche Shane ti faceva sentire così, e guarda che bel casino è saltato fuori.
Non importava cosa raccontasse a se stesso, ma Luka aveva cominciato a entrargli dentro. I sorrisi, la parlantina tremolante, era esattamente tutto quello che in genere disprezzava, ma anche quando roteava gli occhi ai falsi sorrisi gioiosi di Luka, non poteva fare a meno di sorridere a sua volta ~ Piper Vaughn,
212:Your god, sir, is the World. In my eyes, you, too, if not an infidel, are an idolater. I conceive that you ignorantly worship: in all things you appear to me too superstitious. Sir, your god, your great Bel, your fish-tailed Dagon, rises before me as a demon. You, and such as you, have raised him to a throne, put on him a crown, given him a sceptre. Behold how hideously he governs! See him busied at the work he likes best -- making marriages. He binds the young to the old, the strong to the imbecile. He stretches out the arm of Mezentius and fetters the dead to the living. In his realm there is hatred -- secret hatred: there is disgust -- unspoken disgust: there is treachery -- family treachery: there is vice -- deep, deadly, domestic vice. In his dominions, children grow unloving between parents who have never loved: infants are nursed on deception from their very birth: they are reared in an atmosphere corrupt with lies ... All that surrounds him hastens to decay: all declines and degenerates under his sceptre. Your god is a masked Death. ~ Charlotte Bront,
213:«Allora, hai intenzione di baciarmi?»
«Santo Dio,» mormoro, desiderando poterle dire, No, non ho intenzione di baciarti. Né ora né mai. Ma dalla mia bocca non esce altro. Ridacchia ancora.
«Certo che vuoi baciarmi.»
«Mi piacerebbe di più torcerti il collo,» le ringhio contro. Lei ride di me ancora una volta, e le mie labbra si contraggono… di nuovo.
«Seriamente, però,» continua solennemente fermandosi a metà del passo e stringendomi la mano intorno al braccio, il che mi fa fermare a mia volta e girare verso di lei. Il suo sguardo è turbato, ogni traccia di divertimento è sparita.
«Ti sto prendendo in giro. Non devi baciarmi.» La fisso un momento riflettendo, i miei occhi si spostano sul suo bel viso innocente. La sua testa si inclina di lato, quasi come se stesse cercando di capire cosa si nasconde dentro la mia testa.
«Ci penserò,» le dico alla fine. «E ti farò sapere una volta arrivati a casa tua.» Lei mi sorride. E questo mi fa stringere lo stomaco e formicolare la pelle, in modo non del tutto sgradevole. Quindi immagino di avere già la risposta. ~ Sawyer Bennett,
214:
“Anni fa era il più bel lago di Whistle stop. D’estate ci venivamo a nuotare e pescare e ci si poteva anche fare un giro in barca, volendo.” Idgie scosse tristemente la testa. “Sapesse quanto mi manca!”
Smokey guardò il prato.
“Come mai non c’è più? Si è prosciugato?”
Lei accese una sigaretta e glie la porse. “Peggio. Un novembre, un enorme stormo di anatre, almeno una
quarantina, andarono a posarsi proprio in mezzo al lago e nel pomeriggio, mentre nuotavano tranquillamente, successe quella cosa strana. La temperatura scese di colpo e l’acqua si ghiacciò. Divenne solida come pietra nel giro di tre secondi. Uno, due, tre. Così”
Smokey la guardò stralunato. “Dice sul serio?”
“Certo!”
“Le anatre saranno morte.”
E’ questo il punto. Non morirono, ma volarono via e portarono con sé il lago. E adesso il nostro lago sarà da qualche parte in Gerogia…”
Lui si girò a guadarla e, quando capì che stava scherzando, raggrinzì gli occhi celesti e cominciò a ridere così forte che gli venne da tossire e lei dovette dargli una botta sulla schiena.
~ Fannie Flagg,
215:That’s the journal on your chair, right?” he holds out a hand, demanding to see it. “Show me this list.”
I grab it and turn directly to the page with the list.
He takes it from me and holds out his hand again. “Pen?”
I eye him curiously but he doesn’t say anything, so I hand the pen over too.
He makes a humming sound in his throat as he studies my handwriting, then says, “Ciao.” When I don’t respond, he says it again and holds out his hand for me to shake. “Sono Darren.
My eyes widen when I realize what he’s doing. “Ciao. Sono Pippa.
He squeezes my hand. “Che bel nome, Pippa.
I blush because I can’t help myself. He thinks my name is pretty. And I forgot how hot it is when he speaks Italian. “Grazie.
Arrivederci.
I wave as if we really are going to part ways. “Arrivederci.
Darren clicks the pen into action and strikes though “Have a conversation with someone in only Italian.” It wasn’t exactly my original plan, and it’s elementary at best, but it had a beginning, middle, and end. And summer’s not over yet, so I’m counting it. ~ Kristin Rae,
216:Un giorno, stava guardando alcuni contadini del luogo, occupatissimi a strappare ortiche. Diede un'occhiata a quel mucchio di piante sradicate e già secche e disse: «È morta: eppure, sarebbe una buona cosa che si sapesse servirsene. Quando l'ortica è giovane, la foglia è un ortaggio eccellente; quando invecchia, ha fili e fibre come la canapa e il lino, e la tela d'ortica vale quella di canapa. Tritata, l'ortica è buona per le galline e, triturata, per il bestiame; il grano dell'ortica, misto al foraggio, dà lucentezza al pelo degli animali, mentre la radice mescolata col sale, dà un bel colore giallo. Del resto, è un fieno eccellente, che può essere falciato due volte. E che cosa occorre all'ortica? Poca terra, nessuna cura e nessuna coltivazione; solo, il grano cade a mano a mano ch'essa matura ed è difficile da raccogliere. Ecco quanto, con lieve briga, l'ortica sarebbe utile, mentre, se la si trascura, diventa nociva, ed allora la si uccide. Quanti uomini somigliano all'ortica!» E soggiunse, dopo una pausa: «Tenete presente, amici miei, che non vi sono né cattive erbe né cattivi uomini: vi sono soltanto cattivi coltivatori.» ~ Victor Hugo,
217:Je tenais dans mes bras une superbe danseuse d’un théâtre d’Italie, venue à Paris pour le Carnaval ; elle était en costume de Bacchante, avec une robe de peau de panthère. Jamais je n’ai rien vu de si languissant que cette créature. Elle était grande et mince, et, tout en valsant avec une rapidité extrême, elle avait l’air de se traîner ; à la voir, on eût dit qu’elle devait fatiguer son valseur ; mais on ne la sentait pas, elle courait comme par enchantement.
Sur son sein était un bouquet énorme, dont les parfums m’enivraient malgré moi. Au moindre mouvement de mon bras, je la sentais plier comme une liane des Indes, pleine d’une mollesse si douce et si sympathique, qu’elle m’entourait comme d’un voile de soie embaumée. À chaque tour on entendait à peine un léger froissement de son collier sur sa ceinture de métal ; elle se mouvait si divinement que je croyais voir un bel astre, et tout cela avec un sourire, comme une fée qui va s’envoler. La musique de la valse, tendre et voluptueuse, avait l’air de lui sortir des lèvres, tandis que sa tête, chargée d’une forêt de cheveux noirs tressés en nattes, penchait en arrière, comme si son cou eût été trop faible pour la porter. ~ Alfred de Musset,
218:O Jeune Adolescent!
O jeune adolescent! tu rougis devant moi.
Vois mes traits sans couleurs; ils pâlissent pour toi:
C'est ton front virginal, ta grâce, ta décence;
Viens. Il est d'autres jeux que les jeux de l'enfance.
O jeune adolescent, viens savoir que mon coeur
N'a pu de ton visage oublier la douceur.
Bel enfant, sur ton front la volupté réside.
Ton regard est celui d'une vierge timide.
Ton sein blanc, que ta robe ose cacher au jour,
Semble encore ignorer qu'on soupire d'amour.
Viens le savoir de moi. Viens, je veux te l'apprendre;
Viens remettre en mes mains ton âme vierge et tendre,
Afin que mes leçons, moins timides que toi,
Te fassent soupirer et languir comme moi;
Et qu'enfin rassuré, cette joue enfantine
Doive à mes seuls baisers cette rougeur divine.
Oh! je voudrais qu'ici tu vinsses un matin
Reposer mollement ta tête sur mon sein!
Je te verrais dormir, retenant mon haleine,
De peur de t'éveiller, ne respirant qu'à peine.
Mon écharpe de lin, que je ferais flotter,
Loin de ton beau visage aurait soin d'écarter
Les insectes volants dont les ailes bruyantes
Aiment à se poser sur les lèvres dormantes.
~ Andre Marie de Chenier,
219:Penso che sia incredibile come cambia tutto quando incontri la persona che ami, incredibile quanto velocemente quel a persona ti possa bastare. Ti senti avvolto e riscaldato dal pensiero di lei, tutto diventa più leggero, anche se sei al lavoro e sono le quattro e venti del pomeriggio e fuori piove.
Sei in macchina in autostrada, sei stanco, i vestiti ti stanno scomodi, ma pensi a lei e sorridi da solo, poi ti guardi nel o specchietto per vedere se sei abbastanza bel o per lei. Mandi messaggi e se non ti risponde subito è perché è in riunione o non ha sentito, certo non perché non ha voglia. È venerdì sera, la vedi e pensi che sei fortunato perché per due giorni è tutta tua. È tua a colazione, è tua dopo pranzo nel letto, mentre cerchi di vedere un film. Ti dice che martedì sera le va di cucinare per te e che ti aspetta a casa verso le nove, e tu al e otto e quarantacinque fai le scale di casa sua a due gradini al a volta, al egro e innamorato, perché hai voglia di baciarla e di sentire il suo odore.
Quando entri in casa sua c’è già un buon profumo e non sai trovare le parole per dire a te stesso
quanto sei felice, e quando sei solo in bagno ti guardi al o specchio e ti fai i complimenti per quanto lei è bela. ~ Fabio Volo,
220:O Necessite Dure!
O nécessité dure! ô pesant esclavage!
O sort! je dois donc voir, et dans mon plus bel âge,
Flotter mes jours, tissus de désirs et de pleurs,
Dans ce flux et reflux d'espoir et de douleurs!
Souvent, las d'être esclave et de boire la lie
De ce calice amer que l'on nomme la vie,
Las du mépris des sots qui suit la pauvreté,
Je regarde la tombe, asile souhaité;
Je souris à la mort volontaire et prochaine;
Je me prie, en pleurant, d'oser rompre ma chaîne;
Déjà le doux poignard qui percerait mon sein
Se présente à mes yeux et frémit sous ma main;
Et puis mon coeur s'écoute et s'ouvre à la faiblesse:
Mes parents, mes amis, l'avenir, ma jeunesse,
Mes écrits imparfaits; car, à ses propres yeux,
L'homme sait se cacher d'un voile spécieux.
A quelque noir destin qu'elle soit asservie,
D'une étreinte invincible il embrasse la vie,
Et va chercher bien loin, plutôt que de mourir,
Quelque prétexte ami de vivre et de souffrir.
Il a souffert, il souffre: aveugle d'espérance,
Il se traîne au tombeau de souffrance en souffrance,
Et la mort, de nos maux ce remède si doux,
Lui semble un nouveau mal, le plus cruel de tous.
~ Andre Marie de Chenier,
221:Julian’s not at the house in Bel Air, but there’s a note on the door saying that he might be at some house on King’s Road. Julian’s not at the house on King’s Road either, but some guy with braces and short platinum-blond hair and a bathing suit on lifting weights is in the backyard. He puts one of the weights down and lights a cigarette and asks me if I want a Quaalude. I ask him where Julian is. There’s a girl lying by the pool on a chaise longue, blond, drunk, and she says in a really tired voice, ‘Oh, Julian could be anywhere. Does he owe you money?’ The girl has brought a television outside and is watching some movie about cavemen. ‘No,’ I tell her. ‘Well, that’s good. He promised to pay for a gram of coke I got him.’ She shakes her head. ‘Nope. He never did.’ She shakes her head again, slowly, her voice thick, a bottle of gin, half-empty, by her side. The weightlifter with the braces on asks me if I want to buy a Temple of Doom bootleg cassette. I tell him no and then ask him to tell Julian that I stopped by. The weight-lifter nods his head like he doesn’t understand and the girl asks him if he got the backstage passes to the Missing Persons concert. He says, ‘Yeah, baby,’ and she jumps in the pool. Some caveman gets thrown off a cliff and I split. ~ Bret Easton Ellis,
222:Le grandi aziende adorano l’idea del piano strategico. Vogliono pagare qualcuno per comprendere dove stanno andando. Eppure non esistono prove che dimostrino che la pianificazione strategica funzioni davvero: anzi, pare che vi siano prove del contrario. Uno studioso di gestione aziendale, William Starbuck, ha pubblicato alcuni articoli che sfatano il mito dell’efficacia della pianificazione, la quale rende le aziende cieche alle opzioni, dato che rimangono intrappolate in linee d’azione non opportunistiche. Sulla base di test empirici è emerso che quasi tutto ciò che c’è di teorico nella gestione aziendale, dal taylorismo alle storie sulla produttività, è pseudoscienza e, come molte teorie economiche, vive in un mondo parallelo a quello dei fatti. Matthew Stewart, dopo una formazione da filosofo, si è ritrovato a lavorare come consulente di management: ne fornisce una versione alquanto disgustosa, ma divertente, nel suo libro Twilight manager – Il crepuscolo del management. Ricorda l’approccio egoistico dei banchieri che pensano solo ai propri interessi. Anche Abrahamson e Friedmann, nel bel volume A Perfect Mess, smitizzano molti di questi approcci teleologici accurati e incisivi. Si scopre che la pianificazione strategica è fatta solo di chiacchiere superstiziose. ~ Nassim Nicholas Taleb,
223:«Sai, tu potresti essere carina...»
«In che senso?»
«Scusa se parlo con franchezza, ma... sembra che fai di tutto per peggiorarti, Maristella. Quella salopette da operaia, e quella pettinatura a ricci... non va, non va! E poi gli zoccoli no! Gli zoccoli vanno bene solo al mare, e non su tutti i mari. Dovresti anzitutto perdere qualche chilo, e ci vuole niente, aerobica e dieta. Poi un bel taglio di capelli, e un filo di trucco, gli occhi sono... decenti... cioè, quasi belli... insomma...»
«Non sbilanciarti, Labella».
«Fidati di me» ha detto lei «Io me ne intendo. Avevo un'amica che era un vero cess... una ragazza insignificante, in un mese ha cambiato look e adesso è fidanzata con un calciatore. Di serie C, ma sai, si comincia dal basso...»
Io credo che ognuno si debba accettare com'è, Labella, avrei voluto risponderle. Invece vigliaccamente ho detto:
«Va bene, se vuoi darmi qualche dritta l'accetterò. In cambio potrei consigliarti qualche libro».
Mi ha guardato con bovina souplesse.
«Libro, dici?»
«Sì» ho spiegato «quelle cose di pezzi di carta leggera con due pezzi di carta pesante all'estremità, tipo hamburger ma rettangolari, con dentro le paroline in fila che si leggono da sinistra a destra, oppure da destra a sinistra se sei giapponese...» ~ Stefano Benni,
224:Plus généralement, il n'y a rien à tirer des femmes en analyse. Une femme tombée entre les mains des psychanalystes devient définitivement impropre à tout usage, je l'ai maintes fois constaté. Ce phénomène ne doit pas être considéré comme un effet secondaire de la psychanalyse, mais bel et bien comme son but principal. Sous couvert de reconstruction du moi, les psychanalystes procèdent en réalité à une scandaleuse destruction de l'être humain. Innocence, générosité, pureté… tout cela est rapidement broyé entre leurs mains grossières. Les psychanalystes, grassement rémunérés, prétentieux et stupides, anéantissent définitivement chez leurs soi-disant patientes toute aptitude à l'amour, aussi bien mental que physique ; ils se comportent en fait en véritables ennemis de l'humanité. Impitoyable école d'égoïsme, la psychanalyse s'attaque avec le plus grand cynisme à de braves filles un peu paumées pour les transformer en d'ignobles pétasses, d'un égocentrisme délirant, qui ne peuvent plus susciter qu'un légitime dégoût. Il ne faut accorder aucune confiance, en aucun cas, à une femme passée entre les mains des psychanalystes. Mesquinerie, égoïsme, sottise arrogante, absence complète de sens moral, incapacité chronique d'aimer : voilà le portrait exhaustif d'une femme « analysée ». ~ Michel Houellebecq,
225:TO VICTOR HUGO OF MY CROW PLUTO
“Even when the bird is walking we know that it has wings.”—VICTOR HUGO
Of:
my crow
Pluto,
the true
Plato,
azzurronegro
green-blue rainbow
— Victor Hugo, it is true
we know that the crow
“has wings,” however pigeon-toe-
inturned on grass.
We do. (adagio)
Vivorosso
“corvo,”
although
con dizionario
io parlo
Italiano—
this pseudo
Esperanto
which, savio
ucello
you speak too
— my vow and motto
(botto e totto)
io giuro
è questo
credo:
lucro
è peso morto.
And so
dear crow—
gioièllo
mio— I have to
let you go;
a bel bosco
generoso,
tuttuto vagabondo, s
erafino uvaceo
Sunto,
oltremarino
verecondo
Plato, addio.

(((((Impromptu equivalents for esperanto madinusa (made in U.S.A.) for those who might not resent them. azzurro-negro: blue-black vivorosso: lively con dizionario: with dictionary savio ucello: knowing bird botto e totto: vow and motto io giuro: I swear è questo credo: is this credo lucro è peso morto: profit is a dead weight gioièllo mio: my jewel a bel bosco: to lovely woods tuttuto vagabondo: complete gypsy serafino uvaceo: grape-black seraph sunto: in short verecondo: modest)))) ~ Marianne Moore,
226:«Vieni, sorella. Vieni a noi. Su, vieni, vieni!» Impaurito io mi volgo a mia povera Madam Mina, e il mio cuore per felicità è balzato come fiamma; perché, oh, il terrore in suoi dolci occhi, la repulsione, l'orrore! E la convinzione, per me, che era ancora speranza. Dio sia ringraziato, non era ancora, non ancora, di quelle. Ho preso un pezzo dell'ostia avanzando verso di loro e il fuoco. Esse arretrano davanti a me, ridendo il loro basso, orrido riso. Io attizzo il fuoco e più non temo loro, perché sapevo che dietro nostre protezioni siamo sani e salvi. Esse non potevano accostare me mentre così armato, né Madam Mina mentre che rimaneva dentro il cerchio, che essa non poteva lasciare non più che quelle potevano entrare. I cavalli avevano cessato di gemere, e ancora giacevano a terra; la neve cadeva soffice su di essi, ed essi diventavano più bianchi e più bianchi. Sapevo che per le povere bestie era finito il terrore. E così siamo rimasti finché il rosso dell'alba è filtrato tra il biancore di neve. Ero desolato e intimorito, e pieno di tristi presentimenti; ma quando il bel sole ha cominciato a salire sull'orizzonte, la vita è in me tornata. Al primo venire dell'alba, le orride figure dissolvono nel turbine di nebbia e neve, spire di trasparente tenebra che va via verso il castello e sono perdute ~ Bram Stoker,
227:The time came to put Iris Duarte back on the plane.
It was a morning flight which made it difficult. I was
used to rising at noon; it was a fine cure for hangovers
and would add 5 years to my life. I felt no sadness
while driving her to L.A. International. The sex had
been fine; there had been laughter. I could hardly
remember a more civilized time, neither of us making
any demands, yet there had been warmth, it had not
been without feeling, dead meat coupled with dead
meat. I detested that type of swinging, the Los
Angeles, Hollywood, Bel Air, Malibu, Laguna Beach
kind of sex. Strangers when you meet, strangers when
you part—a gymnasium of bodies namelessly
masturbating each other. People with no morals often
considered themselves more free, but mostly they
lacked the ability to feel or to love. So they became
swingers. The dead fucking the dead. There was no
gamble or humor in their game—it was corpse
fucking corpse. Morals were restrictive, but they were
grounded on human experience down through the
centuries. Some morals tended to keep people
slaves in factories, in churches and true to the State.
Other morals simply made good sense. It was like a
garden filled with poisoned fruit and good fruit. You
had to know which to pick and eat, which to leave
alone. ~ Charles Bukowski,
228:După câteva ore de CA la o temperatură apropiată de 15°, un grup de furnici galbene, mercenare, găsesc o idee, imediat recunoscută de ceilalţi centri nervoşi ca fiind cea mai bună.
Întâmplarea face ca Bel-o-kan să aibă numeroase mercenare dintr-o specie oarecum deosebită, "sfărâmătoarele de grăunţe". Caracteristic pentru ele este capul voluminos şi mandibulele lungi şi tăioase care le permit să strivească până şi grăunţele cele mai tari. În luptă nu sunt prea eficace, căci au un corp prea greoi şi picioarele prea scurte.
Aşa că de ce să se târască anevoie până la locul înfruntării, fără să provoace adversarului decât prea puţine pagube? Până la urmă, furnicile roşcate le-au încredinţat sarcini menajere, ca de exemplu tăierea rămurelelor groase.
După părerea furnicilor galbene, există totuşi un mijloc de a transforma aceste făpturi greoaie în trăsnete războinice. E suficient să fie duse în spinare de şase mici lucrătoare agile!
În felul acesta, "sfărâmătoarele de grăunţe", îndrumându-şi prin mirosuri "picioarele vii", se pot năpusti cu mare viteză asupra adversarelor ca să le facă bucăţele cu mandibulele lor lungi.
Câteva luptătoare îndopate cu zahăr fac încercări în solariu. Şase furnici ridică o sfărâmătoare de grăunţe şi aleargă, încercând să-şi sincronizeze paşii. Totul pare să funcţioneze foarte bine.
Cetatea Bel-o-kan inventase tancul. ~ Bernard Werber,
229:O “Direito” moderno, cuja única grandeza é ser reflexo e incorporação da soberania popular na sociedade moderna, é o primeiro a se perder com a substituição do juiz sóbrio e objetivo pela figura narcísica do “justiceiro” que aceita incorporar e teatralizar a “vontade geral” pré-fabricada. A própria definição do Direito formal moderno, estabelecida pelo respeito ao procedimento legal e como garantidor do contraditório como meio de se assegurar previsibilidade e segurança jurídica, tende a ser substituído pelo que Max Weber chamava de “justiça do Kadi”, padrão de justiça material, construída sob o comando de aspectos extrajurídicos ditados pela conjuntura, sujeita a todo tipo de pressão emocional e de interesse de ocasião. Mudam-se as vestes e as fantasias, “moderniza-se” o golpe, substitui-se o argumento das armas pelo argumento “pseudo-jurídico”, amplia-se a aparência de “neutralidade”, sai de cena a baioneta e entra no palco da ópera bufa a toga arrogante e arcaica do operador jurídico, mas preserva-se o principal: Quem continua mandando de verdade em toda a encenação do teatro de marionetes são os mesmos 1% que controlam a riqueza, o poder e instrumentalizam a informação a seu bel-prazer. Os outros 99% ou são manipulados diretamente, como a classe média “coxinha”, ou assistem de longe, bestializados, a um espetáculo o qual, como sempre, vão ter que pagar sem participar do banquete. ~ Jess Souza,
230:Back in L.A., I’d remained friends with my freshman-year boyfriend, Collin, and we’d become even closer after he confided in me one dark and emotional night that he’d finally come to terms with his homosexuality. Around that time, his mother was visiting from Dallas, and Collin invited me to meet them at Hotel Bel Air for brunch. I wore the quintessential early-1990s brunch outfit: a copper-brown silk tank with white, dime-size polka dots and a below-the-knee, swinging skirt to match. A flawless Pretty Woman--Julia Roberts polo match replica. I loved that outfit.
It was silk, though, and clingy, and the second I sat down at the table I knew I was in trouble. My armpits began to feel cool and wet, and slowly I noticed the fabric around my arms getting damper and damper. By the time our mimosas arrived, the ring of sweat had spread to the level of my third rib; by mealtime, it had reached the waistline of my skirt, and the more I tried to will it away, the worse it got. I wound up eating my Eggs Florentine with my elbows stuck to my hip bones so Collin and his mother wouldn’t see. But copper-brown silk, when wet, is the most unforgiving fabric on the planet. Collin had recently come out to his parents, so I’d later determined I’d experienced some kind of sympathetic nervousness on Collin’s behalf. I never wore that outfit again. Never got the stains out.
Nor would I ever wear this suit again. ~ Ree Drummond,
231:As she passed the door to Gray’s study, a familiar, muscled arm shot out into the corridor, catching her by the waist.
Laughing, she stumbled into the room, quickly finding herself caught between cool walnut paneling at her back and the hot, solid wall of man before her. Ever since their wedding-or since the Kestrel storeroom, more likely-Gray seemed to find it an irresistible challenge, to catch her unawares in an unlikely location and pull her into a feverish embrace.
Sophia had no wish to discourage the habit, but this wasn’t the ideal time for a tryst. “Gray,” she chided between kisses, “what are you about? The housekeeper said there was an urgent matter requiring my attention.”
“And so there is. I require your attention. Most urgently.” His hand slid to her bottom, and he lifted her easily, pinning her to the wall with his hips. The beaded ridges of the wainscoting dug into her spine. “Don’t think we’ve used this room yet,” he murmured, nibbling at the curve of her neck.
“I’m entertaining,” she protested.
“Yes, you are,” he said, grinding against her. “Highly entertaining.”
Sophia sighed with pleasurable frustration. “I mean, I have a guest. Lady Kendall’s in the salon, with Bel.” She levered her arm against his chest, carving out some space between them. “And I thought you were at your shipping office.”
“Yes, well…” Mischief gleamed sharp in his eyes. “I decided to go riding instead. ~ Tessa Dare,
232:Rien n'est jamais acquis à l'homme Ni sa force
Ni sa faiblesse ni son coeur Et quand il croit
Ouvrir ses bras son ombre est celle d'une croix
Et quand il croit serrer son bonheur il le broie
Sa vie est un étrange et douloureux divorce
Il n'y a pas d'amour heureux

Sa vie Elle ressemble à ces soldats sans armes
Qu'on avait habillés pour un autre destin
A quoi peut leur servir de se lever matin
Eux qu'on retrouve au soir désoeuvrés incertains
Dites ces mots Ma vie Et retenez vos larmes
Il n'y a pas d'amour heureux

Mon bel amour mon cher amour ma déchirure
Je te porte dans moi comme un oiseau blessé
Et ceux-là sans savoir nous regardent passer
Répétant après moi les mots que j'ai tressés
Et qui pour tes grands yeux tout aussitôt moururent
Il n'y a pas d'amour heureux

Le temps d'apprendre à vivre il est déjà trop tard
Que pleurent dans la nuit nos coeurs à l'unisson
Ce qu'il faut de malheur pour la moindre chanson
Ce qu'il faut de regrets pour payer un frisson
Ce qu'il faut de sanglots pour un air de guitare
Il n'y a pas d'amour heureux

Il n'y a pas d'amour qui ne soit à douleur
Il n'y a pas d'amour dont on ne soit meurtri
Il n'y a pas d'amour dont on ne soit flétri
Et pas plus que de toi l'amour de la patrie
Il n'y a pas d'amour qui ne vive de pleurs
Il n'y a pas d'amour heureux
Mais c'est notre amour à tous les deux ~ Louis Aragon,
233:La Nymphe L’apercoit
La nymphe l'aperçoit, et l'arrête, et soupire.
Vers un banc de gazon, tremblante, elle l'attire;
Elle s'assied. Il vient, timide avec candeur,
Ému d'un peu d'orgueil, de joie et de pudeur.
Les deux mains de la nymphe errent à l'aventure.
L'une, sur son front blanc, va de sa chevelure
Former les blonds anneaux. L'autre de son menton
Caresse lentement le mol et doux coton.
'Approche, bel enfant, approche, lui dit-elle,
Toi si jeune et si beau, près de moi jeune et belle.
Viens, ô mon bel ami, viens, assieds-toi sur moi.
Dis, quel âge, mon fils, s'est écoulé pour toi?
Aux combats du gymnase as-tu quelque victoire?
Aujourd'hui, m'a-t-on dit, tes compagnons de gloire,
Trop heureux, te pressaient entre leurs bras glissants,
Et l'olive a coulé sur tes membres luisants.
Tu baisses tes yeux noirs? Bienheureuse la mère
Qui t'a formé si beau, qui t'a nourri pour plaire!
Tu souris? tu rougis? Que ta joue est brillante!
Que ta bouche est vermeille et ta peau transparente!
N'es-tu pas Hyacinthe au blond Phoebus si cher?
Ou ce jeune Troyen ami de Jupiter?
Ou celui qui, naissant pour plus d'une immortelle,
Entr'ouvrit de Myrrha l'écorce maternelle?
Ami, qui que tu sois, oh! tes jeux sont charmants:
Bel enfant, aime-moi. Mon coeur de mille amants
Rejeta mille fois la poursuite enflammée;
Mais toi seul, aime-moi, j'ai besoin d'être aimée...'
~ Andre Marie de Chenier,
234:Nonostante l'acuto interesse che provava per i comportamenti dei suoi vicini gli riusciva difficile non guardarli dall'alto in basso. I cinque anni di matrimonio con Anne gli avevano fornito una nuova serie di pregiudizi. Di malavoglia, riconosceva di disprezzare i suoi compagni di residenza per come si adattavano volentieri ai posti assegnati loro nel condominio, per il loro ipertrofico senso di responsabilità, per la mancanza in loro di ogni fioritura colorata. Ma, più di tutto,li guardava dall'alto in basso per il loro buongusto. L'edifico era un monumento al buongusto, alle cucine dal bel design, agli utensili e ai tessuti raffinati, ai mobili eleganti e mai ostentati... A farla breve, li odiava per la sensibilità estetica che quei colti professionisti avevano ereditato da tutte le scuole di design industriale, e da tutti i premiati progetti per l'arredamento di interni che erano diventati canonici nell'ultimo quarto del ventesimo secolo. Royal detestava quella ortodossia degli intelligenti. Quando andava in visita negli appartamenti dei suoi vicini provava una repulsione fisica per le linee delle loro caffettiere d'autore, per l'insieme ben modulato dei colori, per il buongusto e l'intelligenza che, come Mida, avevano trasformato tutto ciò che c'era in quelle case in un perfetto connubio tra funzione e design. In un certo senso, erano le avanguardie degli agiati e colti proletari del futuro, inscatolati in quegli appartamenti carissimi con i loro arredamenti eleganti, le loro intelligenti sensibilità e nessuna possibilità di fuga. ~ J G Ballard,
235:Ci sono stagni, nel deserto di Sonora. Potresti finirci dritto in mezzo e non saperlo, perché di solito sono asciutti. Non sospetteresti mai l'esistenza di rane addormentate pochi centimetri sotto i tuoi piedi, il battito del cuore rallentato a un paio di pulsazioni al minuto. Dormono e aspettano, quelle rane del fango, perché senz'acqua la loro vita non è completa. Per lunghi mesi dormono sottoterra. Finché arriva la pioggia. E allora centinaia d'occhi sbucano dal fango, centinaia di voci risuonano ogni notte sull'acqua. Fu uno spettacolo meraviglioso assistere al risveglio di noi rane del fango, vivere quel risveglio. Piccoli gesti, parole, empatie credute ormai estinte tornarono in vita. Per anni, le facce estranee incrociate nei corridoi avevano ricevuto solo sguardi corrucciati; ora guardavamo, salutavamo, sorridevamo. Se qualcuno prendeva un bel voto, anche altri gioivano. Se qualcuno si storceva una caviglia, anche altri soffrivano. Scoprimmo quale colore avessero gli occhi degli altri. Fu Stargirl a guidare quella ribellione: una ribellione per invece che contro. Per noi stessi. Per le rane assopite che eravamo stati così a lungo. Ragazzi taciturni prendevano la parola nelle discussioni in classe. La rubrica "Lettere all'Editore" riempì un'intera pagina dell'edizione di dicembre del giornale scolastico. Un ragazzo fondò un'associazione di fotografi dilettanti. Un altro arrivò a scuola coi mocassini invece che con le scarpe da ginnastica. Una ragazza timida e insignificante si dipinse di verde fluorescente le unghie dei piedi. Un ragazzo si tinse i capelli color porpora. ~ Jerry Spinelli,
236:«Ma guarda se non è la mia persona preferita al mondo,» sento dire da Miranda alla mia sinistra, mentre si avvicina al tavolo per versarci dell’acqua nel bicchiere. La guardo, ma lei sta fissando Kyle, dall’altra parte del tavolo, che siede alla mia destra. Poi rivolge lo sguardo verso di me e mi fa l’occhiolino. «Oh, e ciao, Jane. È bello vederti.» Le sorrido, ma poi metto su un broncio finto. «Pensavo di essere io la tua persona preferita al mondo.» «No,» dice Miranda strascicando la voce mentre mette la mano libera sul fianco e agita la brocca d’acqua quasi vuota verso Kyle. «È lui ora la mia persona preferita, dopo la batosta epica che ha dato a Craig, l’altro giorno.» Stringo le labbra e le rivolgo un cenno accomodante. «È vero. È stato epico, e capisco che la tua lealtà sia cambiata.» Miranda ride e mi manda un bacio, poi allunga la mano a Kyle attraverso il tavolo. «Non siamo stati presentati ufficialmente, l’altro giorno, ma sono Miranda. La migliore amica di Jane, e beh, lei è davvero la mia persona preferita al mondo. Ma subito dopo ci sei tu.» Kyle sorride a Miranda, e devo ammettere che è un bel sorriso. Le stringe la mano e dice: «Mi sarebbe piaciuto dargliene di più, l’altro giorno, ma non volevo fare una scenata.» Miranda ride lasciandogli andare la mano e poi si sporge per versargli l’acqua. «Va bene, sei di nuovo il mio preferito. Jane dovrà accontentarsi della seconda posizione.» E con mia grande sorpresa, Kyle ridacchia ed è ancora più bello. Il suo volto cambia e i suoi occhi si illuminano. Adesso sembra avvicinabile, e devo resistere alla tentazione di chinarmi e baciarlo. ~ Sawyer Bennett,
237:«Naturalmente non importa il suo aspetto... non f-fa niente... ma era un b-bambino così carino... sempre stato un bel ragazzo... e s-stava per sposarsi!»
«Cosa vuol dire?» gridò Fleur all’improvviso. «Perché disce che stava per sposarsi?»
La signora Weasley alzò il viso coperto di lacrime, stupita. «Be’... solo che...»
«Ponsa che Bill non mi vuole più?» continuò Fleur. «Ponsa che per colpa di quei morsi scesserà di amarmi?»
«No, non volevo dire...»
«E invesce mi amerà!» esclamò Fleur, ergendosi in tutta la sua altezza e gettando indietro la lunga chioma argentea. «Sci vuol altro che un uomo lupo per impedir a Bill di amarmi!»
«Be’, sì, ne sono certa» balbettò la signora Weasley, «ma pensavo che forse... visto come... come lui...»
«Ponsa che io non lo volio più? O forse lo spera?» incalzò Fleur, le narici dilatate. «Cosa importa il suo aspetto? Io sono abbastonsa bella per tutti e due! Tutte quelle scicatrisci sono il segno del courage di mio marito! Fascio io!» aggiunse con forza, spingendo da parte la signora Weasley e strappandole di mano l’unguento. La signora Weasley si appoggiò al marito e guardò Fleur curare le ferite di Bill con un’espressione assai curiosa. Nessuno disse nulla; Harry non osò muoversi. Come tutti gli altri, stava aspettando l’esplosione.
«La nostra prozia Muriel» esordì la signora Weasley dopo una lunga pausa, «ha un diadema molto bello, fatto dai goblin, e sono sicura che te lo presterà per le nozze. È molto affezionata a Bill, sai, e il diadema starà benissimo coi tuoi capelli».
«Grazie» ribatté Fleur, rigida. «Sono scerta che sarà delisioso».
E poi – Harry non capì come era successo – le due donne si stavano abbracciando, in lacrime. ~ J K Rowling,
238:«Che bel quadretto,» commentò. «I tre evangelisti aggrappati gli uni agli altri si apprestano all'ascensione impossibile.»
«Accidenti,» disse Mathias sollevando Lucien, «perché gli abbiamo dato il terzo piano?»
«Mica sapevamo che beveva come una spugna,» disse Marc. «E poi ti ricordo che non si poteva fare diversamente. L'ordine cronologico prima di tutto: al piano terra l'ignoto, il mistero originale, il disordine generale, il magma primordiale, insomma, le stanze comuni. Al primo piano, vago superamento del caos, qualche modesto tentativo, l'uomo nudo si raddrizza in silenzio, insomma, tu, Mathias. Risalendo la scala del tempo...»
«Cosa c'è da gridare?» domandò Vandoosler il Vecchio.
«Sta declamando,» disse Mathias. «È pur sempre un suo diritto. Non ci sono orari per gli oratori.»
«Risalendo la scala del tempo,» continuò Marc, «scavalcata l'antichità, l'agevole ingresso nel glorioso secondo millennio, i contrasti, gli ardimenti e gli stenti medievali, insomma, io, al secondo piano. Dopodiché, al piano superiore, il degrado, la decadenza, il contemporaneo. Insomma, lui,» pro- seguì Marc scuotendo Lucien per un braccio. «Lui, al terzo piano, che con la sua vergognosa Grande Guerra chiude la stratigrafia della Storia e della Scala. Ancora più su il padrino, che in un modo tutto suo porta avanti lo scardinamento del presente.»
Marc si fermò e tirò un sospiro.
«Capisci che, anche se sarebbe più pratico sistemare questo qui al primo piano, non possiamo mica permetterci di sconvolgere la cronologia rovesciando la stratigrafia della scala. La scala del tempo è tutto quel che ci resta, Mathias! Vuoi buttare all'aria la tromba delle scale, che è l'unica cosa che abbiamo messo in ordine? L'unica, caro mio! Non possiamo permettercelo.» ~ Fred Vargas,
239:Benché Levin gioisse del bel tempo inatteso, il suo piacere era temperato da una punta di abituale tristezza di fronte all’implacabile ritmo della natura: mutamento decretato da una forza che produceva, lui volente o nolente, la primavera di oggi, il gelo di domani, la vecchiaia, la morte, ma che non era opera dell’uomo; mutamento che non era mutamento, in cicli eternamente uguali, una ripetizione di cui lui faceva parte, e dunque com’era possibile conquistare la libertà dentro e fuori di sé? Era per questo che la sua vita, malgrado lo sforzo risoluto di strapparsi da ciò che aveva già vissuto, restava sempre la stessa? E che, essendo lui fatto in un certo modo e vivendo le esperienze che egli stesso generava, non aveva ottenuto niente di più che brevi momenti di soddisfazione, non tanto lunghi da poter smettere di domandarsi se li aveva avuti davvero? Se solo sapessi vivere ammettendo ciò di cui sono convinto, pensava Levin. Quante volte mi sono detto che la felicità non è una cosa che si riesce a stanare con una spedizione di caccia, un graal nascosto e complicato che tocca a chi lo vede per primo, ma che invece è la grazia che va a posarsi sullo spirito, quando c’è il desiderio della vita. Siamo qui per poco, spesso nelle peggiori circostanze: è probabile che l’uomo, un giorno, venga soffiato via dalla punta delle dita di Qualcuno; una battaglia perduta prima ancora di sapere cosa stavamo facendo, eppure quanto è bello, e nobile, anche solo essere esistiti. Me lo sono ripetuto molte volte in varie circostanze, dunque perché non riesco a smettere di preoccuparmi dell’arrivo o della durata della felicità, posto che arrivi mai, o che duri? La scontentezza non porta né denaro sonante né vero amore, dunque perché non godersi questa tenera, stupenda giornata invece di salutarla con la storia di tutto ciò che non ho avuto? ~ Bernard Malamud,
240:A few chimes ago, however, the screams had fallen mysteriously silent.

“Do you think the torture masters have tired themselves out?” Gaelen pondered with black humor.

“More likely, we’re next, and they’ve just gone to sharpen their blades,” Tajik said.

Locked up in the room with them, Farel gave a grunting laugh of amusement. “Could be. They’ve been using them enough.”

“You know,” Gil announced, “as rescues go, I have to say, this one pretty much scorches rultshart turds.”

About a man length from the source of Gil’s voice came Rijonn’s rumbling agreement. “Tairen turds.”

“I told you,” Gaelen said, “I had backups. I don’t know what happened to them.”

A metallic scraping sound came from the direction of the door, and they all fell silent. The scraping sound was followed by the distinctive click of the latch lifting free. The door swung inward, and a sliver of light—the first in bells—spilled into the cell, widening rapidly as the door opened more fully. Two armored silhouettes stood in the doorway.

“Well, aren’t you a sorry sight,” a familiar Fey voice drawled.

“Kieran?” Gaelen sat up straight. There wasn’t much in life that could surprise him, but the appearance of Kieran vel Solande in the heart of Boura Fell definitely did. “What are you doing here? “

“Apparently, uncle, I’m saving you from a very nasty demise, though gods know, I’m sure it won’t take me long to regret it.”

Gaelen grinned, too pleased to take offense at his nephew’s cheek.

“Well, it took you long enough,” Bel groused, holding up his hands as Kiel ran over with a key to unlock his sel’dor manacles. “I was starting to get worried.”

Gaelen turned on Bel in disbelief. “You knew they were coming? “

Bel arched a brow. “You think the High Mage is the only one who plans backups for his backups?” Rijonn laughed, slow and deep. ~ C L Wilson,
241:Artù andò alla porta della fucina, la spalancò e fissò il cortile. Niente vi si muoveva, a parte i soliti cani. Si voltò.
- Sei un uomo onesto, figlio - ammise a malincuore. - Un uomo onesto. Sono orgoglioso di te. Ma hai un'idea troppo buona del mondo. C'è il male là fuori, il vero male, e tu non ci credi.
- Tu ci credevi, quando avevi la mia età?
Artù riconobbe con un mezzo sorriso l'acutezza della domanda. - Quando avevo la tua età, credevo di poter rifare il mondo. Credevo che il mondo avesse bisogno solo d'onestà e di gentilezza. Credevo che il trattare bene la gente, il mantenere la pace e il praticare la giustizia sarebbero stati ricompensati con la gratitudine. Credevo che il bene avrebbe annullato il male.
Rimase pensieroso per qualche attimo. - Forse pensavo che le persone fossero simili ai cani e che, offrendo loro abbastanza affetto, sarebbero state docili - riprese, amaro. - Ma le persone non sono cani, Gwydre, sono lupi. Un re deve governare migliaia di ambiziosi e ognuno di loro inganna. Sarai adulato e, alle tue spalle, deriso. Ti giureranno fedeltà eterna e intanto trameranno alle tue spalle.
Scrollò le spalle. - E se sopravviverai ai complotti, un giorno avrai la barba grigia come me, guarderai la tua vita e ti accorgerai di non aver realizzato niente. Un bel niente. I bambini da te ammirati in braccio alle madri saranno cresciuti e diventati assassini, la giustizia da te imposta sarà in vendita, la gente da te protetta sarà ancora affamata e il nemico da te sconfitto minaccerà ancora i confini.
Parlando, era diventato sempre più furioso. Ora con un sorriso addolcì la collera. - É questo che vuoi?
Gwydre lo guardò negli occhi. Pensai per un attimo che avrebbe esitato o forse discusso con il padre, invece diede ad Artù una buona risposta.
- Quello che voglio, padre, è trattare bene le persone, dare loro la pace e offrire loro giustizia. ~ Bernard Cornwell,
242:Dice: «Ho bisogno di te, Pat Peoples; ho un bisogno maledetto di te»,
poi si mette a piangere e le sue lacrime mi scendono calde sulla pelle mentre mi bacia il collo
dolcemente, tirando su col naso.
È strano che mi dica una cosa simile, così lontana dal solito «ti amo» delle donne, eppure
forse più vera. Provo una bella sensazione mentre la abbraccio, e ricordo ciò che mi ha detto
mia madre tempo fa, quando cercavo di liberarmi di Tiffany invitandola alla tavola calda. «Tu hai
bisogno di amici, Pat. Tutti ne hanno bisogno».
E poi ricordo che Tiffany mi ha mentito per molte settimane; ricordo quella storia tremenda
che mi ha raccontato Ronnie su come è stata licenziata, e ciò che mi ha confessato lei nella sua
ultima lettera; ricordo quanto è stata stramba la nostra amicizia, ma poi ricordo che nessuno, a
parte lei, potrebbe mai avvicinarsi a capire cosa provo ad aver perso Nikki per sempre. Ricordo
che il periodo di lontananza è finalmente finito e che, se Nikki se n’è andata definitivamente, ho
pur sempre fra le braccia una donna che ha sofferto molto, e ha un bisogno disperato di sentirsi
di nuovo bella. Fra le mie braccia c’è una donna che mi ha regalato l’Atlante delle nuvole per
l’osservazione del cielo, una donna che conosce tutti i miei segreti, una donna che sa quanto è
incasinata la mia mente, quante pillole devo prendere, e tuttavia si lascia abbracciare da me. In
tutto questo c’è qualcosa di onesto, e non riesco a immaginarmi nessun’altra donna coricata
insieme a me nel bel mezzo di un campo da calcio congelato – in piena tormenta, addirittura – a
sperare che accada l’impossibile: che una nuvola si liberi da un nembostrato.
Nikki questo non l’avrebbe mai fatto, per me, neppure nei suoi giorni migliori.
Perciò stringo un po’ di più Tiffany, la bacio fra le sopracciglia perfettamente depilate e dopo
un profondo respiro dico: «Credo di aver bisogno anch’io di te». ~ Matthew Quick,
243:Pois Preyatz Me, Senhor
Pois preyatz me, senhor,
qu'eu chan, eu chantarai;
e can cuit chantar, plor
a l'ora c'o essai.
Greu veiretz chantador
be chan, si mal li vai.
Vai me doncs mal d'amor?
Ans mels que no fetz mai!
E doncs, per que m'esmai?
Gran ben e gran onor
conosc que Deus me fai,
qu'eu am la belazor
et ilh me, qu'eu o sai.
Mas eu sui sai, alhor,
e no sai com l'estai!
So m'auci de dolor,
car ochaizo non ai
de soven venir lai.
Amors, e que.m farai?
Si garrai ja ab te?
Ara cuit qu'e.m morrai
del dezirer que.m ve,
bela lai on jai
no m'aizis pres de se,
qu'eu la manei e bai
et estrenha vas me
so cors blanc, gras e le.
Bona domna, merce
del vostre fin aman!
Mas jonchas, ab col cle,
vos m'autrei e.m coman.
Qu' pliu per bona fe
c'anc re no amei tan.
E si locs s'esdeve,
vos me fatz bel semblan,
que molt n'ai gran talan.
26
(Since you request me to sing, my Lords, I shall when I think of singing, I weep
just at the moment when I begin. You will hardly ever here a singer who sings
well, if he is unhappy. Am I thus unhappy in love? No, rather better than ever.
Then why I am I in disarray?
I know that God has done me a great honor, since I love the most beautiful of
women and she me, as far as I know. But I am elsewhere, and I do not know
how she is, which kills me with sorrow, for I do not often have the opportunity to
go there.
Now, Love, what shall I do? Shall I ever be cured of you? Right now I think I will
die of the desire that comes upon me, if the fair one invites me to be near her,
where she sleeps, so that I can caress and kiss and hold next to mine her body,
white, round, and smooth.
Sweet lady, have pity on your faithful lover! Hands joined, head bowed, I
commend myself to your mercy. For I swear to you in faith that I have never
loved anyone as much as you. And if the right moment occurs, show me your
best behavior, for I really desire it so.)
~ Bernard de Ventadorn,
244:Io attaccai discorso con una splendida ragazza di campagna che portava una camicetta di cotone molto scollata e rivelava la sommità abbronzata del suo bel seno. Era ottusa. Parlò di serate in campagna passate a fare il popcorn sotto il portico. Un tempo ciò mi avrebbe rallegrato il cuore ma poiché il cuore di lei non se ne rallegrava mentre lo diceva, capii che in esso non c'era altro che l'idea di ciò che si dovrebbe fare. «E in quale altro modo si diverte?» Cercai di tirar nel discorso le amicizie maschili e il sesso. I suoi grandi occhi scuri mi scrutarono vacui e con una specie di dolore nel sangue che risaliva a generazioni addietro per non aver fatto ciò che urgeva venisse fatto... qualsiasi cosa fosse, e tutti sanno cosa sia. «Cos'è che esige dalla vita?» Volevo prenderla e spremere da lei la risposta. Non aveva la minima idea di quel che volesse. Farfugliò di impieghi, di film, di andare da sua nonna durante l'estate, del desiderio di recarsi a New York a vedere il Roxy, di che specie di completo avrebbe indossato: qualcosa di simile a quello che portava la Pasqua scorsa, cappellino bianco, rose, scarpine pure rosa, e un soprabito di gabardine color lavanda. «Cosa fa la domenica pomeriggio?» domandai. Stava seduta sotto il portico. I suoi amici passavano in bicicletta e si fermavano a chiacchierare. Leggeva giornaletti umoristici, si sdraiava nell'amaca. «Cosa fa in una calda notte d'estate?» Sedeva sotto il portico guardava le macchine sulla strada. Lei e sua madre facevano il popcorn. «Cosa fa suo padre in una notte d'estate?» Lavora, fa il turno di notte in una fabbrica di caldaie, ha passato la sua vita intera a mantenere una donna e i suoi rampolli e senza credito né adorazione. «Cosa fa suo fratello in una notte d'estate?» Va in giro in bicicletta e passeggia davanti al chiosco delle bibite. «Cos'è che egli muore dalla voglia di fare? Cos'è che tutti noi moriamo dalla voglia di fare? Cosa vogliamo?» Non lo sapeva. Sbadigliò. Aveva sonno. Era troppo. Nessuno poteva dirlo. Nessuno avrebbe potuto dirlo mai. Tutto era finito. Aveva diciott'anni ed era estremamente adorabile, e mancata. ~ Jack Kerouac,
245:Nessuna imbracatura. Nessuna rete di sicurezza. Se fossi scivolato oltre quella linea sottile come un rasoio, saremmo entrambi precipitati nell’ignoto. Ma dall’espressione sul viso di Allie, che molto probabilmente rispecchiava la mia, capii che lo sapeva bene quanto me.Deglutii, senza mai distogliere lo sguardo dalla sua bocca. Era una bocca perfetta.«No» dissi, ma venne fuori come una domanda piena di incertezza.Le sue labbra si curvarono lievemente. «Sei sicuro?»«No.» Nessuna incertezza stavolta.La lieve curva della sua bocca si trasformò in un vero e proprio sorriso che lasciò intravedere i suoi denti bianchi e uno sprazzo della sua lingua rosea. Ero sicuro che la sua lingua sarebbe stata morbida e bagnata.«Bé, sembra un bel dilemma personale, Luke.»Perché il suono del mio nome sulle sue labbra mi piaceva così tanto?Quando rimasi in silenzio, Allie si girò e svoltò a destra; la stessa direzione in cui si trovava la mia stanza. Cosa stavo facendo? Questa cosa era complicata in una maniera completamente diversa da quello a cui ero abituato. Mi presi la testa fra le mani e mi costrinsi a tirare un profondo respiro col naso.Ma complicato o no, la volevo.Questo non era affatto complicato. Era piuttosto semplice.Allie voleva me e io volevo lei.Normalmente, questo era il momento in cui rammentavo a me stesso tutte le ragioni per cui non potevo indulgere in una notte di passione sfrenata, completo abbandono e corpi sudati. Le conseguenze non valevano mai la pena per me.Ma questo era diverso.Lei era diversa.In pochi secondi, mi resi conto che Allie poteva essere l’unica donna in grado di capire la nostra precaria posizione. Non mi voleva per i miei soldi o per il mio status sociale; io non la volevo semplicemente perché era disponibile e compiacente. Malgrado le complicazioni, mi attraeva inesorabilmente, facendo leva su qualsiasi cosa avesse messo radici sotto la mia pelle, e sotto la sua.E non volevo più resistere a quell’attrazione.Avanzai con passo deciso, svoltando anch’io a destra. Lei era ferma davanti alla porta aperta della sua camera, la chiave appena fuori dalla serratura, gli occhi fissi sul punto esatto in cui avevo girato l’angolo.«Hai cambiato idea?»Non risposi.«Bene» disse come se l’avessi fatto. Poi entrò nella sua stanza d’albergo ~ Karla Sorensen,
246:Bel m'es quant ilh m'enfolhetis
E·m fai badar e·n vau muzan!
De leis m'es bel si m'escarnis
O·m gaba dereir'o denan,
Qu'apres lo mal me venra bes
Be leu, s'a lieys ven a plazer."

full poetry

De dezir mos cor no fina
Vas selha ren qu'ieu pus am;
E cre que volers m'enguana
Si cobezeza la'm tol;
Que pus es ponhens qu'espina
La dolor que ab joi sana;
Don ja non vuelh qu'om m'en planha.





Totz trassalh e bran et fremis
Per s'Amor, durmen o velhan.
Tal paor ai qu'ieu mesfalhis
No m'aus pessar cum la deman,
Mas servir l'ai dos ans o tres,
E pueys ben leu sabra·n lo ver.





Ni muer ni viu ni no guaris,
Ni mal no·m sent e si l'ai gran,
Quar de s'Amor no suy devis,
Non sai si ja l'aurai ni quan,
Qu'en lieys es tota la merces
Que·m pot sorzer o decazer.







Bel m'es quant ilh m'enfolhetis
E·m fai badar e·n vau muzan!
De leis m'es bel si m'escarnis
O·m gaba dereir'o denan,
Qu'apres lo mal me venra bes
Be leu, s'a lieys ven a plazer.

Translation

The desire of my heart is endless and only devoted to her, beloved among all others. And my will, I guess, abuses me, if lust deprives me of her. For it's keener than a thorn, this pain that heals with joy, and for which I don't want to be pitied.





I’m all quivering shaking and shuddering from the love I feel for her, either when I sleep or when I stay up. Such is my fear of dying from this love that I can’t envision how to speak to her. I will remain her servant two or three years perhaps, before letting her know my feeling.



Neither dying nor living nor healing, I don’t feel any pain of my sickness, despite its tremendous intensity. I’m unable to scrutinize the mystery of her love, I don’t know whether she will agree to my passion, and even less when that could occur. For in her lies the entire Mercy that can lead me to enhance or to decay.



And I find magnificent that she panics me to this point, leaves me with a gaping mouth and bewildered! I enjoy when she scorns me, makes fun of me in my absence or even in front of me. For after the evil will come the good. And that can be soon, if such is her pleasure. ~ Sherrilyn Kenyon,
247:Blanqui'de olduğu gibi Nietzsche'de de bilimsel savdan daha önemli olan, gözler önüne serilmeye çalışılan şeydir: tekrarın bağlamındaki yarılma. Tekrar teslimiyeti getirmez. Tersine ikiye bölünür ve bu bölünme her defasında bir tekrarın bir başkasının karşısına konmasını zorunlu kılar. Çünkü karşı taraftakiler, her defasında kendilerine benzer bir biçimde geri gelecek ve aynı durumları yeniden yaratacaktır: "Seni tüketen o adam ebediyen geri gelecek, küçük adam." Vasatlığın (Nietzsche) ya da baskının (Blanqui) ebedi geri dönüşü karşısında, zarların her yeniden ortaya çıkışında bir kere daha diriltici çarpışmadan yana kumar oynamak gerekir. Çünkü vasatlığa ya da baskıya karşı çıkabilecek olanlar sadece ve sadece aynı durumun yinelenip duracağını ve her defasında bütün yinelemeler için seçim yapıyor gibi davranmak gerektiğini bilen- yani bunu bir aksiyom olarak kabul eden kişilerdir.

Nietzsche ve Blanqui karşılaştırıldığında bu seçime en radikal koşulları bağlayan yine Blanqui'dir. Nietzsche tekrarı, ardışık dünyalarla sınırlarken Blanqui tekrarı eş-varoluşlu sonsuz sayıda dünyaya yayarak çoğalttığı için değil sadece. Blanqui aynı zamanda bu bilginin yeni bir insan ya da yeni bir tür insan-ötesi varlık oluşturabileceğini yadsır. Ancak her türden umudu yadsımaz. Durumların hep aynı kahramanlarla ebediyen tekrar sahnelenmesi meselelerin hep aynı olduğu ve ebediyen aynı kalacağı anlamına gelmez. İlerleme umudunun üstü çizilir. Geriye yolların çatallanması umudu kalır. Benzer her yol ağzında farklı bir yola sapılabilir. Milyarlarca başka Blanqui, deneyimlerinden dersler çıkarıyor demek değildir bu: "Birden çok ikizin daha tedbirli davranıp sağa ya da sola dönmeyi akıl etmiş ve kaderlerini beceriksizlerin kaderlerinden ayırmış olmasını umuyorum. Umuyorum ama kuşkuluyum. Böyle farklılaşmalar fizyoloji yasalarına çok ters düşer." Öyleyse, "ikizleri iki farklı yola sokacak" şey sadece tesadüfler olabilir… Tesadüflerin işini yapmasını durup beklemek gerektiği anlamına gelmez bu… Hiçbir iradi plan zarların atılmasına bel bağlama zorunluluğunu ortadan kaldırmaz. Ama buna karşılık akıllı ve cesur insanların, hiçbir şeyi tesadüfe bırakmadan, bütün ayrıntılarıyla ince ince hazırlayıp uygulamaya sokmadıkları bir ayaklanmayı da tesadüfler asla zafere ulaştırmaz. Tesadüfe bırakılacak tek şey, onun özüne denk düşen şeydir: bahtı açık bir çatallanma. (Önsöz, Yıldızlardan Ebediyete-Blanqui) ~ Jacques Ranci re,
248:Lo Gens Temps De Pascor
Lo gens temps de pascor
ab la frescha verdor
nos adui folh'e flor
de diversa color,
per que tuih amador
son gai e chantador
mas eu, que planh e plor
c'us jois no m'a sabor
a totz me clam, senhor
de midons e d'Amor,
c'aicist dui traïdor,
car me fiav' en lor
me fan viur'a dolor
per ben e per onor
c'ai faih a la gensor,
que no.m val ni.m acor.
Pois fom amdui efan
l'am ades e la blan;
e.s vai m'amors doblan
a chascu jorn del an.
E si no.m fai enan
amor e bel semblan,
cant er velha,.m deman
que l'aya bo talan.
Las! e viure que.m val,
s'eu no vei a jornal
mo fi joi natural
en leih, sotz fenestral,
cors blanc tot atretal
com la neus a nadal,
si c'amdui comunal
mesuram s'em egal?
Be fór'oimais sazos,
bela domna e pros,
que. m fos datz a rescos
19
en baizan guizardos,
si ja per als no fos,
mas car sui enveyos,
c'us bes val d'autres dos,
can per fors'es faihz dos.
Bel Vezer, si no fos
mos enans totz en vos
laissat agra chansos
per mal dels enoyos.
(The fair season of Easter, with new green, brings us leaves and flowers of
various colors, so that all lovers are gay, and sing, except for me, weeping and
lamenting, for I taste of no joy. I make my case to you all, gentlefolk, against my
lady and Love; for these two traitors, in whom I had trusted, make me live in
sorrow, for all the good and honor I have done for the fair one, who neither
values nor succors me.
Since the time when we were both children I love and court her. And my love
doubles evey day of the year. And if we don't make love now and aren't friendly,
she can just try asking later on, when we are old, if I feel like it.
Alas! What is life worth to me, if I cannot see every day my true, natural joy in
bed, under the window, her body all white like the Christmas snow, so that in
common we can take measure to see if we are equal?
It's the season henceforth, fair and precious lady, that in secret you give me a
kiss as recompense, for no other reason than that I desire it. For such a kiss is
worth two of the other kind, those that are given by constraint.
Fair-to-See, if my welfare were not entirely dependent on you, I would have left
off singing because of the meanness of the bluestockings.
~ Bernard de Ventadorn,
249:- Siediti, Stirkoff.
- grazie , signore.
- distendi pure le gambe.
- molto gentile da parte sua, signore.
- Stirkoff, mi hanno informato che hai scritto articoli sulla giustizia, sull'eguaglianza; anche sul diritto alla gioia e alla sopravvivenza. Stirkoff?
- sissignore.
- pensi che ci sarà mai una giustizia totale e ragionevole sulla terra?
- non esattamente, signore.
- ma allora perché scrivi quelle stronzate? sei forse malato?
- mi sento strano da un po' di tempo a questa parte, signore, come se stessi per impazzire.
- bevi molto, Stirkoff?
- naturalmente, signore.
- e fai cosaccine da solo?
- di continuo, signore.
- come?
- non capisco, signore.
- cioè, com'é che te le fai?
- quattro o cinque uova e mezzo chilo di carne trita in un vaso di fiori col collo stretto mentre ascolto Vaughn Williams o Darius Milhaud.
- di vetro?
- no, di dietro, signore.
- volevo dire, il vaso è di vetro?
- naturalmente no, signore.
- ti sei mai sposato?
- molte volte, signore.
- siediti, Stirkoff.
- grazie , signore.
- Cos'è che non ha funzionato?
- tutto, signore.
- qual è stato il più bel pezzo di fica che tu abbia mai avuto?
- quattro o cinque uova e mezzo chilo di carne trita in un...
- d'accordo, d'accordo!
- sissignore.
- ma capisci che il tuo desiderio di giustizia e di un mondo migliore è solo una scusa per nascondere la decadenza, la vergogna, e il fallimento che sono dentro di te?
- eggià.
- tuo padre era cattivo?
- non so, signore.
- cosa vuol dire non so?
- voglio dire che è difficile fare paragoni. vede, di padre ne ho avuto uno solo.
- stai cercando di fare il furbo con me, Stirkoff?
- oh, no, signore: come lei dice la giustizia è impossibile.
- ti picchiava tuo padre?
- facevano i turni.
- pensavo che avessi avuto un solo padre.
- come tutti, volevo dire che s'alternava con mia madre.
- ti voleva bene tua madre?
- ero solo un prolungamento della sua persona.
- che altro può essere l'amore?
- il luogo comune secondo cui si ha grande cura di una cosa molto buona. non è necessariamente legato alla consanguineità. può essere un palloncino rosso o un toast imburrato.
- vuoi dire che potresti amare un toast imburrato?
- solo pochi, signore. in certe mattine particolari. sotto certi raggi del sole. l'amore arriva e scompare senza preavviso.
- è possibile amare un essere umano?
- naturalmente, soprattutto se non lo si conosce troppo bene. mi piace guardare la gente da dietro la finestra, quando cammina per strada.
- sei un vigliacco, Stirkoff.
- naturalmente, signore. ~ Charles Bukowski,
250:Lancan Vei Per Mei La Landa
Lancan vei per mei la landa
dels arbres chazer la fòlha,
ans frejura s'espanda
ni.l gens termini s'esconda,
m'es bel que si' auzitz mos chans,
qu'estat n' aurai mais de dos ans,
e cové que.n fass' esmenda.
Mout m'es greu que ja reblanda
celeis que vas me s'orgòlha
car si mos cors demanda,
platz que mot m'i responda.
Be m'auci mos nescis talans,
car sec d' amor los bels semblans
e no ve c' amors lh' atenda.
Deus, que tot lo mon garanda,
li met' en cor que m'acòlha,
c' a me no te pro vianda
ni negus bes no.m aonda.
Tan sui vas la bela doptans,
per qu' e.m ren a leis merceyans:
platz, que.m don o que.m venda!
Mal o fara, si no.m manda
venir lai on se despòlha,
qu'eu sia per sa comanda
pres del leih, josta l'esponda,
sotlars be chaussans,
a genolhs e umilians,
platz que sos pes me tenda.
Faihz es lo vers tot a randa,
si que motz no.i deschapdòlha,
outra la terra normanda,
part la fera mar prionda;
e si.m sui de midons lonhans,
vas se.m tira com azimans
la bela cui Deus defenda.
17
Si.l reis engles e.l ducs normans
o vol, eu la veira abans
que l'iverns nos sobreprenda.
(parlé)Pel rei sui engles e normans,
e si no fos Mos Azimans,
restera tro part calenda.
(When I see the leaves of the trees fall off in the middle of the fields, before the
cold spreads and the good season disappears, it seems good to me that my song
be heard, for I have not done so in over two years, and I should atone for that.
It is painful for me to serve still the one who is so haughty towards me, for if my
heart demands something of her she doesn't wish to speak even a word. My
foolish desire kills me, because it pursues the fair appearance of love, and does
not see that love awaits.
May God, who guards the universe, place in her heart a welcome for me, for no
food is of benefit to me, and no bounty consoles me. I am so uncertain
concerning the fair one that I deliver myself, pleading for mercy, to her. So if she
wishes, she can give me away, or sell me.
She would do a wrong if she did not invite me to come to the place where she
undresses, so that I may be at her command, next to her, at the edge of the
bed, and I would take off her graceful slippers, on my knees and humble, if it
pleased her to extend to me her feet.
This poem is perfectly made, without a single badly-made word, beyond the land
of Normandy, beyound the wild and deep sea. And although I am far from my
lady, I am drawn to her like a magnet, she whom God may protect.
If the English king and the Norman duke wish it, I shall see her before the winter
takes us by surprise. By grace of the king I am English, and Norman, and if it
were not for My Magnet, I would remain here until after Christmas.)
~ Bernard de Ventadorn,
251:Bel M'Es Can Eu Vei La Brolha
Bel m'es can eu vei la bròlha
reverdir per mei lo brolh
ram son cubert de folha
e.l rossinhols sotz de folh
chanta d'amor, don me dolh;
e platz me qued eu m'en dolha,
ab sol qued amar me volha
cela qu'eu desir e volh.
Eu la volh can plus s'orgolha
vas me, mas oncas orgolh
n'ac va lei. Per so m'acolha
ma domna, pois tan l'acolh
c'a tota autras me tolh
per lei, cui Deus no me tolha.
Ans li do cor qu'en grat colha
so que totz jorns s'amor colh.
S'amor colh, qui m'empreizona,
per lei que mala preizo
me fai, c'ades m'ochaizona
d'aisso don ai ochaizo.
Tort n'a, mas eu perdo,
e mos cors li reperdona,
car tan la sai bel'e bona
que tuih li mal m'en son bo.
Bo son tuih li mal que.m dona;
mas per Deu li quer un do:
que ma bocha, que jeona,
d'un douz baizar dejeo.
Mas trop quer gran guizerdo
celei que tan guizardona;
e can eu l'en arazona,
ilh me chamja ma razo.
Ma razo chamja e vira;
mas eu ges de lei no.m vir
mo fi cor, que la dezira
aitan que tuih mei dezir
son de lei per cui sospir.
E car ela no sospira,
sai qu'en lei ma mortz se mira,
can sa gran beutat remir.
Ma mort remir, que jauzir
no.n posc ni no.n sui jauzire;
mas eu sui tan bos sofrire
c'atendre cuit per sofrir.
(It pleases me to see the trees turning green in the middle of the forest, when
the branches are covered with leaves and the nightingale under the leaves sings
of love, that from which I suffer. And it pleases me to suffer from love, if only
she whom I desire wants to love me.
I want her, though she is haughty towards me, but I have never been haughty
towards her. May thus my lady welcome me, since I welcome her so well that I
abandon all the others for her, provided that God does not abandon me. May it
inspire in her rather the desire to acknowledge the fact that I acknowledge each
day her love in me.
I acknowledge her love that imprisons me, for her who casts me into a bad
prison. Now she reproaches me things for which I bear her she is, but I pardon
her, and my heart pardons her, for I know the season to be fair and good, and
that all wrongs to me are good.
Good are all the wrongs she does me, but I ask God one gift: that my mouth,
which is fasting, receive from her a sweet kiss as break-fast. I demand too great
a reward of she who rewards so generously; and when I reason to her, she
changes my reasons.
My reason changes and shifts, but I hardly change at all my faithful heart, which
desires her so much that all my desires are for her for whom I sigh. And since
she does not sigh [for me], I know that in her my death is contemplated, when I
contemplate her great beauty.
I contemplate my death, since I cannot pleasure in her and am not pleasured.
But I am such a good patient that I can await in patience.)
~ Bernard de Ventadorn,
252:«Ehilà, reginetta di bellezza, sei pronta?» la voce di Rhage lo raggiunse in bagno. «O hai in mente di depilarti le sopracciglia?»
Qhuinn diede una rapida controllata alle basette con la mano. A posto. «Vaffanculo, Hollywood», strillò al di sopra del getto d'acqua.
Chiuse il rubinetto e uscì dalla doccia, asciugandosi mentre tornava in camera da letto.
Ritto accanto a un Tohr tutto sorridente, Rhage teneva le braccia dietro la schiena. «Bel modo di parlare al tuo cazzo di stilista.»
Qhuinn li guardò torvo. «Se lì dietro avete un tessuto hawaiano vi uccido.»
Rhage guardò Tohr, sogghignando. Quando l'altro fratello annuì, Hollywood tirò fuori quello che nascondeva dietro il corpo mastodontico.
Qhuinn rimase impietrito. «Un momento… quello è uno…»
«Smoking, credo che si chiami così», lo interruppe Rhage. «S–M–O–K–I–N–G.»
«È della tua taglia», disse Tohr. «E Butch dice che lo stilista è il migliore su piazza.»
«Ha lo stesso nome di un'automobile», bofonchiò Rhage. «Non ci si crede… uno tutto pieno di sé, con la puzza sotto il naso…»
«Ehi, avete visto anche voi Honey Boo Boo?» chiese Lassiter, piombando nella stanza. «Woooow, bello smoking…»
«Solo perché insisti ad accendere la tele su quell'orrore di reality nella sala del biliardo.» Hollywood si voltò proprio mentre V entrava dietro l'angelo. «Qhuinn non sapeva nemmeno cos'era, Vishous.»
«Lo smoking?» V si accese una delle sue sigarette rollate a mano. «Per forza. È un vero maschio.»
«Allora vuol dire che Butch è una ragazza», fece notare Rhage. «Perché l'ha comprato lui.»
«Ehi, quanta gente, siamo già nel pieno della festa», esclamò Trez, sopraggiungendo insieme ad iAm. «Oh, bello smoking. Non è un Tom Ford?»
«Non era un Dick Chrysler?», scherzò Rhage. «O un Harry GM… no, aspetta, questa suona come una battutaccia…»
«Meglio che ti vesti, Raperonzolo.» V controllò l'orologio. «Non abbiamo molto tempo.»
«Questo sì che è un signor smoking», sentenziò Phury, spalancando la porta insieme a Z. «Ne ho uno identico.»
«Fritz ha già acceso le candele», annunciò Rehv alle spalle dei gemelli. «Ehi, bello smoking. Ne ho uno identico.»
«Anch'io», ribadì Phury. «Il taglio è fantastico, vero?»
«Le spalle, giusto? Tom Ford è il migliore…»
Un pandemonio. Totale. Assoluto.
Osservando la scena, con tutti quei vampiri che parlavano uno sopra l'altro, dandosi il cinque e scambiandosi pacche sul sedere, Qhuinn rimase per un attimo senza fiato. Poi abbassò gli occhi sull'anello che gli aveva regalato Blay.
Avere una famiglia era… proprio, incredibilmente meraviglioso.
«Grazie», disse piano.
Tutti si bloccarono di colpo, voltandosi verso di lui e guardandolo, immobili, in perfetto silenzio.
Fu Z a prendere la parola, con gli occhi gialli che brillavano. «Mettiti il vestito della festa. Ci vediamo giù di sotto, playboy.»
Le pacche sulle spalle si sprecarono via via che tutti, uscendo, lo salutavano. Poi Qhuinn rimase da solo con il suo smoking.
«Coraggio, diamoci una mossa», disse all'abito. ~ J R Ward,
253:Essere amato da una fanciulla casta, rivelarle per primo lo strano mistero dell'amore, è certamente una grande gioia, ma è anche la cosa più usuale del mondo. Impadronirsi di un cuore che non è abituato agli assalti è come entrare in una città aperta, senza presidi. L'educazione, il senso del dovere e della famiglia, sono validissime sentinelle, ma non c'è sentinella abbastanza vigile che non possa essere ingannata da una fanciulla di sedici anni, alla quale, attraverso la voce dell'uomo amato, la natura dà quei primi consigli d'amore tanto più ardenti in quanto apparentemente puri.
Più la fanciulla crede al bene, più facilmente si abbandona, se non all'amante, almeno all'amore, perché, essendo senza diffidenza, è senza forza, e farsi amare da lei è un trionfo che ogni uomo di venticinque anni può ottenere tutte le volte che vuole.
[...] Ma essere amato da una cortigiana è una vittoria molto più difficile. In loro, il corpo ha logorato l'anima, i sensi hanno guastato il cuore, la sregolatezza inaridito i sentimenti. Le parole che diciamo loro, le conoscono da tempo, il nostro comportamento è cosa già nota, lo stesso amore che ispirano, l'hanno più volte venduto. Amano per mestiere, e non per trasporto. Sono difese meglio dai loro calcoli che una vergine dalla madre o dal convento: così hanno inventato la parola capriccio per quegli amori non venali che si concedono ogni tanto come riposo, come scusa o come consolazione; simili a quegli usurai che depredano mille persone, e che credono di riscattarsi prestando una volta venti franchi a un povero diavolo che muore di fame, senza interessi e senza ricevuta.
Poi, quando Dio permette l'amore a una cortigiana quest'amore, che inizialmente sembra un perdono, diventa quasi sempre, per lei, un castigo. Non c'è assoluzione senza penitenza. Quando una creatura, che ha da rimproverarsi un intero passato, si sente improvvisamente presa da un amore profondo, sincero, irresistibile, di cui non si sarebbe mai creduta capace; quando confessa questo amore, come la domina l'uomo amato! Come si sente forte del crudele diritto di dirle "Non fate per amore più di quello che avete fatto per denaro".
Allora non sanno più che prova dare. Un bambino, racconta la favola, dopo essersi divertito un pezzo a gridare in un campo "Aiuto!" per infastidire i contadini, un bel giorno fu divorato da un orso, senza che coloro, che tante volte aveva ingannato, credessero vere le sue grida. Accade la stessa cosa a quelle infelici donne, quando amano seriamente. Hanno mentito tante volte, che nessuno le crede più, e sono, in preda ai loro rimorsi, divorate dall'amore.
Da ciò derivano le grandi abnegazioni, gli austeri ritiri, di cui alcune hanno dato l'esempio.
Ma quando l'uomo che ispira quell'amore redentore ha l'anima abbastanza generosa per accettarlo dimenticando il passato, quando vi si abbandona, insomma quando ama, com'è amato! Esaurisce d'un tratto tutte le possibilità terrene di emozioni, e, dopo quell'amore, il suo cuore sarà chiuso a ogni altro. ~ Alexandre Dumas fils,
254:Son Bakışta Aşk : Walter Benjamin’den seçme yazılar kitabı Metiş Seçki dizisinden yayınlandığı için dizi ve kitap isminden de anlaşılacağı üzere Benjamin’in birçok farklı başlıkta toplanan görüşlerini bir araya getirmiş bir kitap. Nurdan Gürbilek editörlüğünde bir araya gelen metinlere Walter Benjamin’den daha evvel okumuş olduğum Tek Yön, Fotoğrafın Kısa Tarihi kitapları ve Cogito (52) : Walter Benjamin sayısı sebebiyle aşina olduğum ve çok sevdiğim metinleri ve yenilerini tekrar okumuş oldum.

Nurdan Gürbilek’in sunuş metni oldukça kıymetliydi benim için. “ Birçok bakımdan : Nesneleri soyutlamanın sağladığı imkanlarla değil, onları tek tek tanıyarak, biriktirerek anlamaya çalışır. Bilgidense, bilgeliğe düşkündür. Yazıyı ya da okumayı bir amaca ulaşmanın bir aracı olarak değil, kendi başına bir deneyim olarak görür. Her yazısında kendisini konusuna, önceki yargılarını neredeyse tümüyle unutacak kadar teslim eder. Tutarlı bir sisteme ve kuramsal açıklığa ulaşmayı hedeflemektense, düşüncesinin gergin, belirsiz uçlar arasında salınmasından bir şey umar. Hakikati zihinsel bir bütünden çok, yıkıntılarda, eski sistemlerde arta kalanda, kırık dökük parçalarda arar. Doğayı kültür tarihinin parçası olarak değil, kültürü doğal tarihin bir parçası olarak görür. Adorno, bu sonuncusunu tam da denemeciye özgü bir özellik olarak ele alacaktır. “

Ah işte tam da böyle olmak benim yıllardır üzerine gittiğim ve çok sevdiğim “amatör”lüğün doğası için nice anlamlar içeriyor. Mükemmel ya da “olmuş” olandan ziyade olmakta olanın ve o süreçteki türlü hata ve salınım özgürlüğünün insanı oluş içerisinde anlamlandırmasını ve bunu kabul eden zihinleri çok etkileyici buluyorum. Bu durum hangi hal içerisinde olursak olalım “eşitliği” de çok rahat sağlıyor…

“Bugünlerde kimse becerisine fazla bel bağlamamalı. Gücün kaynağı doğaçlama…”

Doğal tepkiler, heyecanla yapılan anlatımlar, içi dolu dolu bir merhaba demek bile çoğu kez amatör görünen ama içerisinde türlü duygu geçişini açmaya çalışan diyalektik bir durumdur. ..

Bu halleri gerçeküstücülük bölümündeki söylemleriyle teyit eder Benjamin. “Sarhoşluğun gücünü devrime kazanmak – işte tüm kitapları ve çabalarıyla gerçeküstücülük bunun peşindedir. En özgün görevinin bu olduğunu söyleyebilir. Her devrimci eylemin içinde bir kendinden geçme öğesi olduğunu bilmek onlara yetmez. Bu öğe, anarşik olanla özdeştir. Ama yalnızca bunu vurgulamak, yöntemli ve disiplinli bir devrim hazırlığını, tümüyle alıştırma ve peşin devrim kutlamaları arasında salınan bir pratik karşısında arka plana iter. Sarhoşluğun doğasının yetersiz, diyalektik olmayan bir biçimde kavranması da buna eklenir. En şaşkın haldeki şairin, ressamın, şaşıranın tepkisi olarak sanatın estetiği, bazı tehlikeli romantik önyargılara saplanır. Gizli gerçeküstücü, düşsel yetenek ve olgularla ilgili ciddi bir araştırma, romantik bir kafanın hiçbir zaman kabullenemeyeceği diyalektik bir örgüyle mümkündür ancak. Abartılı bir duygusallık ve bağnazlıkla esrarengiz olanın esrarını vurgulamak bizi bir yere götürmez. Esrarı ancak gündelik hayat içinde bulduğumuzda, yani gündelik olanı anlaşılmaz, anlaşılmazı da gündelik olarak gören diyalektik bir bakış sayesinde anlayabiliriz. ~ Walter Benjamin,
255:La prima volta che ti ho mostrato la biblioteca, tu mi hai detto che il tuo libro preferito era II vasto, vasto mondo. Pensavo che magari ti avrebbe fatto piacere sapere che l'ho letto.’’
'‘E l'hai trovato di tuo gradimento?’’
‘‘Per niente. Penso che sia melenso e sentimentale.''
‘‘Bene, tutti i gusti sono gusti’’ replicò Tessa amabilmente, sapendo che lui stava cercando di stuzzicarla. ‘‘Il piacere dell'uno è il veleno dell'altro, non trovi?’’ Era la sua immaginazione, o sembrava deluso?
‘‘Hai qualche altra segnalazione di autori americani?’’
‘‘A che scopo, se disprezzi i miei gusti? Penso che dovreste riconoscere che siamo piuttosto lontani in fatto di letture, e cercare altrove delle segnalazioni, signor Herondale.’’ Le parole non le erano ancora uscite di bocca, che si morse la lingua. Aveva esagerato. E infatti Will non gliela lasciò passare. ‘‘Signor Herondale! Io pensavo…’’
‘‘Cosa pensavi?’’ Il tono di Tessa era glaciale.
‘‘Che potessimo almeno parlare di libri.’’
‘‘E l'abbiamo fatto. Tu hai insultato i miei gusti’’ disse Tessa. ‘‘E sappi che II vasto, vasto mondo non è il mio libro preferito. È semplicemente una storia che mi è piaciuta, come La mano nascosta o... Sai, forse potresti suggerire tu qualcosa a me, in modo che possa giudicare i tuoi, di gusti.’’
Will si sedette sul tavolo più vicino, con le gambe penzoloni, riflettendo chiaramente sulla questione. ‘‘Il castello di Otranto…’’
‘‘Non è quel libro in cui il figlio dell'eroe muore schiacciato da un enorme elmo che cade dal cielo? E hai definito insulso II racconto di due città!’’ esclamò Tessa, che sarebbe morta piuttosto di ammettere che aveva letto II castello di Otranto e le era piaciuto.
‘‘Il racconto di due città…’’ Will annuì. ‘‘Dopo che ne abbiamo parlato, l'ho riletto. Avevi ragione: non è affatto sciocco.’’
‘’No?’’
‘‘No. C'è dentro troppa disperazione.’’ Tessa incrociò il suo sguardo, e le sembrò di cadere dentro quegli occhi azzurri come laghi. ‘’Disperazione?’’
‘‘Be', per Sydney non c'è futuro, con o senza amore, non trovi? Sa che senza Lucie non può salvarsi, ma tenerla accanto a sé significherebbe umiliarla.’’ Tessa scosse la testa. ‘‘Non è così che lo ricordo. Il suo sacrificio è nobile…’’
‘‘Non gli rimane altro’’ insistette Will. ‘‘Non ricordi cosa dice a Lucie? "Se per voi fosse stato possibile... ricambiare l'amore dell'uomo che vedete davanti a voi - di questo povero sciagurato che si è buttato via, di questo ubriacone senza redenzione - egli, nonostante la sua gioia, in questo istante sarebbe stato consapevole che vi avrebbe trascinato nell'infelicità, trascinato nella sofferenza e nel pentimento, che vi avrebbe fatto avvizzire, vi avrebbe rovinato facendovi precipitare con lui nel fango..."
Un ciocco cadde nel caminetto tra una pioggia di scintille, facendo trasalire entrambi e interrompendo Will. Tessa ebbe un tuffo al cuore e guardò altrove. Stupida, si disse, stizzita. Ricordava come l'aveva trattata, e tuttavia permetteva che le ginocchia le diventassero molli sentendolo citare Dickens. ‘‘Ne hai imparato a memoria un bel po', non c'è che dire. Davvero impressionante.’’ Will scostò il colletto della camicia, scoprendo la curva armoniosa della clavicola. Tessa non si accorse subito che le stava mostrando un marchio collocato pochi centimetri sopra il cuore.‘’Mnemosyne’’ disse il Nephilim. ‘‘La runa della Memoria. È fissa.’’ Tessa distolse lo sguardo. ‘‘È tardi. Devo ritirarmi... sono esausta.’’ Gli passò davanti e si avviò verso la porta.
‘‘Vathek, di William Beckford. Se hai trovato di tuo gradimento II castello di Otranto, credo che ti piacerà.’’
‘‘Oh, bene. Grazie. Me ne ricorderò’’ disse Tessa. Poi si rese conto di non aver affatto ammesso che II castello di Otranto le era piaciuto. Will non replicò. Era ancora accanto al tavolo. Aveva lo sguardo fisso a terra, il viso nascosto dai capelli scuri. Prima di potersi frenare Tessa disse: ‘‘Buonanotte, Will.’’ Lui alzò lo sguardo. ‘‘Buonanotte, Tessa. ~ Cassandra Clare,
256:La prima volta che ti ho mostrato la biblioteca, tu mi hai detto che il tuo libro preferito era II vasto, vasto mondo. Pensavo che magari ti avrebbe fatto piacere sapere che l'ho letto.’’
'‘E l'hai trovato di tuo gradimento?’’
‘‘Per niente. Penso che sia melenso e sentimentale.''

‘‘Bene, tutti i gusti sono gusti’’ replicò Tessa amabilmente, sapendo che lui stava cercando di stuzzicarla. ‘‘Il piacere dell'uno è il veleno dell'altro, non trovi?’’ Era la sua immaginazione, o sembrava deluso?
‘‘Hai qualche altra segnalazione di autori americani?’’

‘‘A che scopo, se disprezzi i miei gusti? Penso che dovreste riconoscere che siamo piuttosto lontani in fatto di letture, e cercare altrove delle segnalazioni, signor Herondale.’’ Le parole non le erano ancora uscite di bocca, che si morse la lingua. Aveva esagerato.
 E infatti Will non gliela lasciò passare. ‘‘Signor Herondale! Io pensavo…’’

‘‘Cosa pensavi?’’ Il tono di Tessa era glaciale.

‘‘Che potessimo almeno parlare di libri.’’

‘‘E l'abbiamo fatto. Tu hai insultato i miei gusti’’ disse Tessa. ‘‘E sappi che II vasto, vasto mondo non è il mio libro preferito. È semplicemente una storia che mi è piaciuta, come La mano nascosta o... Sai, forse potresti suggerire tu qualcosa a me, in modo che possa giudicare i tuoi, di gusti.’’

Will si sedette sul tavolo più vicino, con le gambe penzoloni, riflettendo chiaramente sulla questione. ‘‘Il castello di Otranto…’’

‘‘Non è quel libro in cui il figlio dell'eroe muore schiacciato da un enorme elmo che cade dal cielo? E hai definito insulso II racconto di due città!’’ esclamò Tessa, che sarebbe morta piuttosto di ammettere che aveva letto II castello di Otranto e le era piaciuto.

‘‘Il racconto di due città…’’ Will annuì. ‘‘Dopo che ne abbiamo parlato, l'ho riletto. Avevi ragione: non è affatto sciocco.’’

‘’No?’’

‘‘No. C'è dentro troppa disperazione.’’ 
Tessa incrociò il suo sguardo, e le sembrò di cadere dentro quegli occhi azzurri come laghi. ‘’Disperazione?’’
‘‘Be', per Sydney non c'è futuro, con o senza amore, non trovi? Sa che senza Lucie non può salvarsi, ma tenerla accanto a sé significherebbe umiliarla.’’ 
Tessa scosse la testa. ‘‘Non è così che lo ricordo. Il suo sacrificio è nobile…’’
‘‘Non gli rimane altro’’ insistette Will. ‘‘Non ricordi cosa dice a Lucie? "Se per voi fosse stato possibile... ricambiare l'amore dell'uomo che vedete davanti a voi - di questo povero sciagurato che si è buttato via, di questo ubriacone senza redenzione - egli, nonostante la sua gioia, in questo istante sarebbe stato consapevole che vi avrebbe trascinato nell'infelicità, trascinato nella sofferenza e nel pentimento, che vi avrebbe fatto avvizzire, vi avrebbe rovinato facendovi precipitare con lui nel fango..."
Un ciocco cadde nel caminetto tra una pioggia di scintille, facendo trasalire entrambi e interrompendo Will.
 Tessa ebbe un tuffo al cuore e guardò altrove. Stupida, si disse, stizzita. Ricordava come l'aveva trattata, e tuttavia permetteva che le ginocchia le diventassero molli sentendolo citare Dickens. ‘‘Ne hai imparato a memoria un bel po', non c'è che dire. Davvero impressionante.’’ Will scostò il colletto della camicia, scoprendo la curva armoniosa della clavicola. Tessa non si accorse subito che le stava mostrando un marchio collocato pochi centimetri sopra il cuore.
‘’Mnemosyne’’ disse il Nephilim. ‘‘La runa della Memoria. È fissa.’’ Tessa distolse lo sguardo. ‘‘È tardi. Devo ritirarmi... sono esausta.’’ Gli passò davanti e si avviò verso la porta.
‘‘Vathek, di William Beckford. Se hai trovato di tuo gradimento II castello di Otranto, credo che ti piacerà.’’
‘‘Oh, bene. Grazie. Me ne ricorderò’’ disse Tessa. Poi si rese conto di non aver affatto ammesso che II castello di Otranto le era piaciuto. Will non replicò. Era ancora accanto al tavolo. Aveva lo sguardo fisso a terra, il viso nascosto dai capelli scuri. Prima di potersi frenare Tessa disse: ‘‘Buonanotte, Will.’’ Lui alzò lo sguardo. ‘‘Buonanotte, Tessa. ~ Cassandra Clare,
257:The Young Rat And His Dam, The Cock And The Cat
No Cautions of a Matron, Old and Sage,
Young Rattlehead to Prudence cou'd engage;
But forth the Offspring of her Bed wou'd go,
Nor reason gave, but that he wou'd do so.
Much Counsel was, at parting, thrown away,
Ev'n all, that Mother-Rat to Son cou'd say;
Who follow'd him with utmost reach of Sight,
Then, lost in Tears, and in abandon'd Plight,
Turn'd to her mournful Cell, and bid the World Good-Night.
But Fortune, kinder than her boding Thought,
In little time the Vagrant homewards brought,
Rais'd in his Mind, and mended in his Dress,
Who the Bel-air did every way confess,
Had learnt to flow'r his Wigg, nor brusht away
The falling Meal, that on his Shoulders lay;
And from a Nutshell, wimbl'd by a Worm,
Took Snuff, and cou'd the Government reform.
The Mother, weeping from Maternal Love,
To see him thus prodigiously improve,
Expected mighty Changes too, within,
And Wisdom to avoid the Cat, and Gin.
Whom did you chiefly note, Sweetheart, quoth she,
Of all the Strangers you abroad did see?
Who grac'd you most, or did your Fancy take?
The younger Rat than curs'd a noisy Rake,
That barr'd the best Acquaintance he cou'd make;
And fear'd him so, he trembl'd ev'ry Part;
Nor to describe him, scarce cou'd have the Heart.
High on his Feet (quoth he) himself he bore,
And terribly, in his own Language, swore;
A feather'd Arm came out from either Side,
Which loud he clapp'd, and Combatants defy'd,
And to each Leg a Bayonette was ty'd:
And certainly his Head with Wounds was sore;
For That, and both his Cheeks a Sanguine Colour wore.
188
Near Him there lay the Creature I admir'd,
And for a Friend by Sympathy desir'd:
His Make, like Ours, as far as Tail and Feet,
With Coat of Furr in parallel do meet;
Yet seeming of a more exalted Race,
Tho' humble Meekness beautify'd his Face:
A purring Sound compos'd his gentle Mind,
Whilst frequent Slumbers did his Eye-lids bind;
Whose soft, contracted Paw lay calmly still,
As if unus'd to prejudice, or kill.
I paus'd a while, to meditate a Speech,
And now was stepping just within his reach;
When that rude Clown began his hect'ring Cry,
And made me for my Life, and from th' Attempt to fly.
Indeed 'twas Time, the shiv'ring Beldam said,
To scour the Plain, and be of Life afraid.
Thou base, degen'rate Seed of injur'd Rats,
Thou veriest Fool (she cry'd) of all my Brats;
Would'st thou have shaken Hands with hostile Cats,
And dost not yet thine Own, and Country's Foe,
At this expence of Time, and Travel know?
Alas! that swearing, staring, bullying Thing,
That tore his Throat, and blustered with his Wing,
Was but some paltry, Dunghill, Craven Cock,
Who serves the early Household for a Clock.
And We his Oats, and Barley often steal,
Nor fear, he shou'd revenge the pilfer'd Meal:
Whilst that demure, and seeming harmless Puss
Herself, and mewing Chits regales with Us.
If then, of useful Sense thou'st gain'd no more,
Than ere thou'dst past the Threshold of my Door;
Be here, my Son, content to Dress and Dine,
Steeping the List of Beauties in thy Wine,
And neighb'ring Vermin with false Gloss outshine.
Amongst Mankind a Thousand Fops we see,
Who in their Rambles learn no more than Thee;
189
Cross o'er the Alpes, and make the Tour of France,
To learn a paltry Song, or antick Dance;
Bringing their Noddles, and Valizes pack'd
With Mysteries, from Shops and Taylors wreck'd:
But what may prejudice their Native Land;
Whose Troops are raising, or whose Fleet is mann'd,
Ne'er moves their Thoughts, nor do they understand.
Thou, my dear Rattlehead, and such as These
Might keep at home, and brood on Sloth and Ease:
Whilst Others, more adapted to the Age,
May vig'rously in Warlike Feats engage,
And live on foreign Spoils, or dying thin the Stage.
~ Anne Kingsmill Finch,
258:Aux Deux Freres Trudaine
Amis, couple chéri, coeurs formés pour le mien,
Je suis libre. Camille à mes yeux n'est plus rien.
L'éclat de ses yeux noirs n'éblouit plus ma vue;
Mais cette liberté sera bientôt perdue.
Je me connais. Toujours je suis libre et je sers;
Être libre pour moi n'est que changer de fers.
Autant que l'univers a de beautés brillantes,
Autant il a d'objets de mes flammes errantes.
Mes amis, sais-je voir d'un oeil indifférent
Ou l'or des blonds cheveux sur l'albâtre courant,
Ou d'un flanc délicat l'élégante noblesse,
Ou d'un luxe poli la savante richesse?
Sais-je persuader à mes rêves flatteurs
Que les yeux les plus doux peuvent être menteurs?
Qu'une bouche où la rose, où le baiser respire,
Peut cacher un serpent à l'ombre d'un sourire?
Que sous les beaux contours d'un sein délicieux
Peut habiter un coeur faux, parjure, odieux?
Peu fait à soupçonner le mal qu'on dissimule,
Dupe de mes regards, à mes désirs crédule,
Elles trouvent mon coeur toujours prêt à s'ouvrir,
Toujours trahi, toujours je me laisse trahir.
Je leur crois des vertus dès que je les vois belles,
Sourd à tous vos conseils, ô mes amis fidèles!
Relevé d'une chute, une chute m'attend;
De Charybde à Scylla toujours vague et flottant,
Et toujours loin du bord jouet de quelque orage,
Je ne sais que périr de naufrage en naufrage.
Ah! je voudrais n'avoir jamais reçu le jour
Dans ces vaines cités que tourmente l'amour,
Où les jeunes beautés, par une longue étude,
Font un art des serments et de l'ingratitude,
Heureux loin de ces lieux éclatants et trompeurs,
Eh! qu'il eût mieux valu naître un de ces pasteurs
Ignorés dans le sein de leurs Alpes fertiles,
Que nos yeux ont connus fortunés et tranquilles!
Oh! que ne suis-je enfant de ce lac enchanté
Où trois pâtres héros ont à la liberté
31
Rendu tous leurs neveux et l'Helvétie entière!
Faible, dormant encor sur le sein de ma mère,
Oh! que n'ai-je entendu ces bondissantes eaux,
Ces fleuves, ces torrents, qui de leurs froids berceaux
Viennent du bel Hasly nourrir les doux ombrages!
Hasly! frais Élysée! honneur des pâturages!
Lieu qu'avec tant d'amour la nature a formé,
Où l'Aar roule un or pur en son onde semé.
Là, je verrais, assis dans ma grotte profonde,
La génisse traînant sa mamelle féconde,
Prodiguant à ses fils ce trésor indulgent,
A pas lents agiter sa cloche au son d'argent,
Promener près des eaux sa tête nonchalante.
Ou de son large flanc presser l'herbe odorante.
Le soir, lorsque plus loin, s'étend l'ombre des monts,
Ma conque, rappelant mes troupeaux vagabonds,
Leur chanterait cet air si doux à ces campagnes,
Cet air que d'Appenzell répètent les montagnes.
Si septembre, cédant au long mois qui le suit,
Marquait de froids zéphirs l'approche de la nuit,
Dans ses flancs colorés une luisante argile
Garderait sous mon toit un feu lent et tranquille,
Ou, brûlant sur la cendre à la fuite du jour,
Un mélèze odorant attendrait mon retour.
Une rustique épouse et soigneuse et zélée,
Blanche (car sous l'ombrage au sein de la vallée
Les fureurs du soleil n'osent les outrager),
M'offrirait le doux miel, les fruits de mon verger,
Le lait, enfant des sels de ma prairie humide,
Tantôt breuvage pur et tantôt mets solide,
En un globe fondant sous ses mains épaissi,
En disque savoureux à la longue durci;
Et cependant sa voix simple et douce et légère
Me chanterait les airs que lui chantait sa mère.
Hélas! aux lieux amers où je suis enchaîné,
Ce repos à mes jours ne fut point destiné.
J'irai: Je veux jamais ne revoir ce rivage.
Je veux, accompagné de ma muse sauvage,
Revoir le Rhin tomber en des gouffres profonds,
Et le Rhône grondant sous d'immenses glaçons,
Et d'Arve aux flots impurs la nymphe injurieuse.
32
Je vole, je parcours la cime harmonieuse
Où souvent de leurs cieux les anges descendus,
En des nuages d'or mollement suspendus,
Emplissent l'air des sons de leur voix éthérée.
O lac, fils des torrents! ô Thun, onde sacrée!
Salut, monts chevelus, verts et sombres remparts
Qui contenez ses flots pressés de toutes parts!
Salut, de la nature admirables caprices,
Où les bois, les cités, pendent en précipices!
Je veux, je veux courir sur vos sommets touffus;
Je veux, jouet errant de vos sentiers confus,
Foulant de vos rochers la mousse insidieuse,
Suivre de mes chevreaux la trace hasardeuse;
Et toi, grotte escarpée et voisine des cieux,
Qui d'un ami des saints fus l'asile pieux,
Voûte obscure où s'étend et chemine en silence
L'eau qui de roc en roc bientôt fuit et s'élance,
Ah! sous tes murs, sans doute, un coeur trop agité
Retrouvera la joie et la tranquillité!
~ Andre Marie de Chenier,
259:Boadicea
While about the shore of Mona those Neronian legionaries
Burnt and broke the grove and altar of the Druid and Druidess,
Far in the East Boadicea, standing loftily charioted,
Mad and maddening all that heard her in her fierce volubility,
Girt by half the tribes of Britain, near the colony Camulodune,
Yell'd and shriek'd between her daughters o'er a wild confederacy.
`They that scorn the tribes and call us Britain's barbarous populaces,
Did they hear me, would they listen, did they pity me supplicating?
Shall I heed them in their anguish? shall I brook to be supplicated?
Hear Icenian, Catieuchlanian, hear Coritanian, Trinobant!
Must their ever-ravening eagle's beak and talon annihilate us?
Tear the noble hear of Britain, leave it gorily quivering?
Bark an answer, Britain's raven! bark and blacken innumerable,
Blacken round the Roman carrion, make the carcase a skeleton,
Kite and kestrel, wolf and wolfkin, from the wilderness, wallow in it,
Till the face of Bel be brighten'd, Taranis be propitiated.
Lo their colony half-defended! lo their colony, Camulodune!
There the horde of Roman robbers mock at a barbarous adversary.
There the hive of Roman liars worship a gluttonous emperor-idiot.
Such is Rome, and this her deity: hear it, Spirit of Cassivelaun!
`Hear it, Gods! the Gods have heard it, O Icenian, O Coritanian!
Doubt not ye the Gods have answer'd, Catieuchlanian, Trinobant.
These have told us all their anger in miraculous utterances,
Thunder, a flying fire in heaven, a murmur heard aerially,
Phantom sound of blows descending, moan of an enemy massacred,
Phantom wail of women and children, multitudinous agonies.
Bloodily flow'd the Tamesa rolling phantom bodies of horses and men;
Then a phantom colony smoulder'd on the refluent estuary;
Lastly yonder yester-even, suddenly giddily tottering-There was one who watch'd and told me--down their statue of Victory fell.
Lo their precious Roman bantling, lo the colony Camulodune,
Shall we teach it a Roman lesson? shall we care to be pitiful?
Shall we deal with it as an infant? shall we dandle it amorously?
`Hear Icenian, Catieuchlanian, hear Coritanian, Trinobant!
While I roved about the forest, long and bitterly meditating,
There I heard them in the darkness, at the mystical ceremony,
50
Loosely robed in flying raiment, sang the terrible prophetesses.
"Fear not, isle of blowing woodland, isle of silvery parapets!
Tho' the Roman eagle shadow thee, tho' the gathering enemy narrow thee,
Thou shalt wax and he shall dwindle, thou shalt be the mighty one yet!
Thine the liberty, thine the glory, thine the deeds to be celebrated,
Thine the myriad-rolling ocean, light and shadow illimitable,
Thine the lands of lasting summer, many-blossoming Paradises,
Thine the North and thine the South and thine the battle-thunder of God."
So they chanted: how shall Britain light upon auguries happier?
So they chanted in the darkness, and there cometh a victory now.
Hear Icenian, Catieuchlanian, hear Coritanian, Trinobant!
Me the wife of rich Prasutagus, me the lover of liberty,
Me they seized and me they tortured, me they lash'd and humiliated,
Me the sport of ribald Veterans, mine of ruffian violators!
See they sit, they hide their faces, miserable in ignominy!
Wherefore in me burns an anger, not by blood to be satiated.
Lo the palaces and the temple, lo the colony Camulodune!
There they ruled, and thence they wasted all the flourishing territory,
Thither at their will they haled the yellow-ringleted Britoness-Bloodily, bloodily fall the battle-axe, unexhausted, inexorable.
Shout Icenian, Catieuchlanian, shout Coritanian, Trinobant,
Till the victim hear within and yearn to hurry precipitously
Like the leaf in a roaring whirlwind, like the smoke in a hurricane whirl'd.
Lo the colony, there they rioted in the city of Cunobeline!
There they drank in cups of emerald, there at tables of ebony lay,
Rolling on their purple couches in their tender effeminacy.
There they dwelt and there they rioted; there--there--they dwell no more.
Burst the gates, and burn the palaces, break the works of the statuary,
Take the hoary Roman head and shatter it, hold it abominable,
Cut the Roman boy to pieces in his lust and voluptuousness,
Lash the maiden into swooning, me they lash'd and humiliated,
Chop the breasts from off the mother, dash the brains of the little one out,
Up my Britons, on my chariot, on my chargers, trample them under us.'
So the Queen Boadicea, standing loftily charioted,
Brandishing in her hand a dart and rolling glances lioness-like,
Yell'd and shriek'd between her daughters in her fierce volubility.
Till her people all around the royal chariot agitated,
Madly dash'd the darts together, writhing barbarous lineaments,
Made the noise of frosty woodlands, when they shiver in January,
Roar'd as when the rolling breakers boom and blanch on the precipices,
51
Yell'd as when the winds of winter tear an oak on a promontory.
So the silent colony hearing her tumultuous adversaries
Clash the darts and on the buckler beat with rapid unanimous hand,
Thought on all her evil tyrannies, all her pitiless avarice,
Till she felt the heart within her fall and flutter tremulously,
Then her pulses at the clamoring of her enemy fainted away.
Out of evil evil flourishes, out of tyranny tyranny buds.
Ran the land with Roman slaughter, multitudinous agonies.
Perish'd many a maid and matron, many a valorous legionary.
Fell the colony, city, and citadel, London, Verulam, Camulodune.
~ Alfred Lord Tennyson,
260:Can I, my friend, with thee condole?
Can I conceive the woes that try men,
When late repentance racks the soul
Ensnared into the toils of hymen?
Can I take part in such distress?
Poor martyr,most devoutly, "Yes!"
Thou weep'st because thy spouse has flown
To arms preferred before thine own;
A faithless wife,I grant the curse,
And yet, my friend, it might be worse!
Just hear another's tale of sorrow,
And, in comparing, comfort borrow!

What! dost thou think thyself undone,
Because thy rights are shared with one!
O, happy manbe more resigned,
My wife belongs to all mankind!
My wifeshe's found abroadat home;
But cross the Alps and she's at Rome;
Sail to the Balticthere you'll find her;
Lounge on the Boulevardskind and kinder:
In short, you've only just to drop
Where'er they sell the last new tale,
And, bound and lettered in the shop,
You'll find my lady up for sale!

She must her fair proportions render
To all whose praise can glory lend her;
Within the coach, on board the boat,
Let every pedant "take a note;"
Endure, for public approbation,
Each critic's "close investigation,"
And bravenay, court it as a flattery
Each spectacled Philistine's battery.
Just as it suits some scurvy carcase
In which she hails an Aristarchus,
Ready to fly with kindred souls,
O'er blooming flowers or burning coals,
To fame or shame, to shrine or gallows,
Let him but leadsublimely callous!
A Leipsic man(confound the wretch!)
Has made her topographic sketch,
A kind of map, as of a town,
Each point minutely dotted down;
Scarce to myself I dare to hint
What this dd fellow wants to print!
Thy wifehowe'er she slight the vows
Respects, at least, the name of spouse;
But mine to regions far too high
For that terrestrial name is carried;
My wife's "The famous Ninon!"I
"The gentleman that Ninon married!"

It galls you that you scarce are able
To stake a florin at the table
Confront the pit, or join the walk,
But straight all tongues begin to talk!
O that such luck could me befall,
Just to be talked about at all!
Behold me dwindling in my nook,
Edged at her left,and not a look!
A sort of rushlight of a life,
Put out by that great orbmy wife!

Scarce is the morning graybefore
Postman and porter crowd the door;
No premier has so dear a levee
She finds the mail-bag half its trade;
My Godthe parcels are so heavy!
And not a parcel carriage-paid!
But thenthe truth must be confessed
They're all so charmingly addressed:
Whate'er they cost, they well requite her
"To Madame Blank, the famous writer!"
Poor thing, she sleeps so soft! and yet
'Twere worth my life to spare her slumber;
"Madamefrom Jenathe Gazette
The Berlin Journalthe last number!"
Sudden she wakes; those eyes of blue
(Sweet eyes!) fall straighton the Review!
I by her sideall undetected,
While those cursed columns are inspected;
Loud squall the children overhead,
Still she reads on, till all is read:
At last she lays that darling by,
And asks"What makes the baby cry?"

Already now the toilet's care
Claims from her couch the restless fair;
The toilet's care!the glass has won
Just half a glance, and all is done!
A snappishpettish word or so
Warns the poor maid 'tis time to go:
Not at her toilet wait the Graces
Uncombed Erynnys takes their places;
So great a mind expands its scope
Far from the mean details ofsoap!

Now roll the coach-wheels to the muster
Now round my muse her votaries cluster;
Spruce Abbe MillefleursBaron Herman
The English Lord, who don't know German,
But all uncommonly well read
From matchless A to deathless Z!
Sneaks in the corner, shy and small,
A thing which men the husband call!
While every fop with flattery fires her,
Swears with what passion he admires her.
"'Passion!' 'admire!' and still you're dumb?"
Lord bless your soul, the worst's to come:

I'm forced to bow, as I'm a sinner,
And hopethe rogue will stay to dinner!
But oh, at dinner!there's the sting;
I see my cellar on the wing!
You know if Burgundy is dear?
Mine once emerged three times a year;
And now to wash these learned throttles,
In dozens disappear the bottles;
They well must drink who well do eat
(I've sunk a capital on meat).
Her immortality, I fear, a
Death-blow will prove to my Madeira;
It has given, alas! a mortal shock
To that old friendmy Steinberg hock!

If Faust had really any hand
In printing, I can understand
The fate which legends more than hint;
The devil take all hands that print!

And what my thanks for all?a pout
Sour looksdeep sighs; but what about?
About! O, that I well divine
That such a pearl should fall to swine
That such a literary ruby
Should grace the finger of a booby!

Spring comes;behold, sweet mead and lea
Nature's green splendor tapestries o'er;
Fresh blooms the flower, and buds the tree;
Larks singthe woodland wakes once more.
The woodland wakesbut not for her!
From Nature's self the charm has flown;
No more the Spring of earth can stir
The fond remembrance of our own!
The sweetest bird upon the bough
Has not one note of music now;
And, oh! how dull the grove's soft shade,
Where once(as lovers then)we strayed!
The nightingales have got no learning
Dull creatureshow can they inspire her?
The lilies are so undiscerning,
They never say"how they admire her!"

In all this jubilee of being,
Some subject for a point she's seeing
Some epigram(to be impartial,
Well turned)there may be worse in Martial!

But, hark! the goddess stoops to reason:
"The country now is quite in season,
I'll go!""What! to our country seat?"
"No!Travelling will be such a treat;
Pyrmont's extremely full, I hear;
But Carlsbad's quite the rage this year!"
Oh yes, she loves the rural Graces;
Nature is gayin watering-places!
Those pleasant spasour reigning passion
Where learned Dons meet folks of fashion;
Whereeach with each illustrious soul
Familiar as in Charon's boat,
All sorts of fame sit cheek-by-jowl,
Pearls in that stringthe table d'hote!
Where dames whom man has injuredfly,
To heal their wounds or to efface, them;
While others, with the waters, try
A course of flirting,just to brace them!

Well, there (O man, how light thy woes
Compared with minethou need'st must see!)
My wife, undaunted, greatly goes
And leaves the orphans (seven!!!) to me!

O, wherefore art thou flown so soon,
Thou first fair yearLove's honeymoon!
All, dream too exquisite for life!
Home's goddessin the name of wife!
Reared by each graceyet but to be
Man's household Anadyomene!
With mind from which the sunbeams fall,
Rejoice while pervading all;
Frank in the temper pleased to please
Soft in the feeling waked with ease.
So broke, as native of the skies,
The heart-enthraller on my eyes;
So saw I, like a morn of May,
The playmate given to glad my way;
With eyes that more than lips bespoke,
Eyes whencesweet words"I love thee!" broke!
SoAh, what transports then were mine!
I led the bride before the shrine!
And saw the future years revealed,
Glassed on my hopeone blooming field!
More wide, and widening more, were given
The angel-gates disclosing heaven;
Round us the lovely, mirthful troop
Of children cameyet still to me
The loveliestmerriest of the group
The happy mother seemed to be!
Mine, by the bonds that bind us more
Than all the oaths the priest before;
Mine, by the concord of content,
When heart with heart is music-blent;
When, as sweet sounds in unison,
Two lives harmonious melt in one!
Whensudden (O the villain!)came
Upon the scene a mind profound!
A bel esprit, who whispered "Fame,"
And shook my card-house to the ground.

What have I now instead of all
The Eden lost of hearth and hall?
What comforts for the heaven bereft?
What of the younger angel's left?
A sort of intellectual mule,
Man's stubborn mind in woman's shape,
Too hard to love, too frail to rule
A sage engrafted on an ape!
To what she calls the realm of mind,
She leaves that throne, her sex, to crawl,
The cestus and the charm resigned
A public gaping-show to all!
She blots from beauty's golden book
A name 'mid nature's choicest few,
To gain the glory of a nook
In Doctor Dunderhead's Review.

~ Friedrich Schiller, The Celebrated Woman - An Epistle By A Married Man
,
261:THE UGLIEST MAN

And again Zarathustra's feet ran over mountains and
through woods, and his eyes kept seeking, but he whom
they wanted to see was nowhere to be seen: the great
distressed one who had cried out. All along the way,
however, Zarathustra jubilated in his heart and was
grateful. 'What good things," he said, "has this day
given me to make up for its bad beginning! What
strange people have I found to talk with Now I shall
long chew their words like good grains; my teeth shall
grind them and crush them small till they flow like milk
into my soul."
But when the path turned around a rock again the
scenery changed all at once, and Zarathustra entered a
realm of death. Black and red cliffs rose rigidly: no
grass, no tree, no bird's voice. For it was a valley that
all animals avoided, even the beasts of prey; only a
species of ugly fat green snakes came here to die when
they grew old. Therefore the shepherds called this
valley Snakes' Death.
Zarathustra, however, sank into a black reminiscence,
for he felt as if he had stood in this valley once before.
And much that was grave weighed on his mind; he
walked slowly, and still more slowly, and finally stood
still. But when he opened his eyes he saw something
sitting by the way, shaped like a human being, yet
scarcely like a human being-something inexpressible.
And all at once a profound sense of shame overcame
Zarathustra for having laid eyes on such a thing:
blushing right up to his white hair, he averted his eyes
and raised his feet to leave this dreadful place. But at
that moment the dead waste land was filled with a
noise, for something welled up from the ground, gurgling and rattling, as water gurgles and rattles by night
in clogged waterpipes; and at last it became a human
voice and human speech-thus:
"Zarathustra! Zarathustral Guess my riddle! Speak,
speak! What is the revenge against the witness? I lure
you back, here is slippery ice. Take care, take care that
your pride does not break its legs here! You think yourself wise, proud Zarathustra. Then guess the riddle, you
cracker of hard nuts-the riddle that I am. Speak then:
who am I?"
But when Zarathustra had heard these words-what
do you suppose happened to his soul? Pity seized him;
and he sank down all at once, like an oak tree that has
long resisted many woodcutters-heavily, suddenly,
terrifying even those who had wanted to fell it. But immediately he rose from the ground again, and his face
became hard.
"I recognize you well," he said in a voice of bronze;
'you are the murderer of God! Let me go. You could
not bear him who saw you-who always saw you
through and through, you ugliest man! You took revenge on this witness!"
Thus spoke Zarathustra, and he wanted to leave; but
the inexpressible one seized a corner of his garment and
began again to gurgle and seek for words. "Stayl" he
said finally. "Stay! Do not pass by! I have guessed what
ax struck you to the ground: hail to you, 0 Zarathustra,
that you stand again! You have guessed, I know it
well, how he who killed him feels-the murderer of
God. Stay! Sit down here with me! It is not for nothing.
Whom did I want to reach, if not you? Stay! Sit down!
But do not look at me! In that way honor my ugliness
265
They persecute me; now you are my last refuge. Not
with their hatred, not with their catchpoles: I would
mock such persecution and be proud and glad of itl
"Has not all success hitherto been with the wellpersecuted? And whoever persecutes well, learns readily
how to follow; for he is used to going after somebody
else. But it is their pity-it is their pity that I flee,
fleeing to you. 0 Zarathustra, protect me, you my last
refuge, the only one who has solved my riddle: you
guessed how he who killed him feels. Stay! And if you
would go, you impatient one, do not go the way I
came. That way is bad. Are you angry with me that I
have even now stammered too long-and even advise
you? But know, it is I, the ugliest man, who also has
the largest and heaviest feet. Where I have gone, the
way is bad. I tread all ways till they are dead and
ruined.
"But that you passed me by, silent; that you blushed,
I saw it well: that is how I recognized you as Zarathustra. Everyone else would have thrown his alms to
me, his pity, with his eyes and words. But for that I
am not beggar enough, as you guessed; for that I am
too rich, rich in what is great, in what is terrible, in
what is ugliest, in what is most inexpressible. Your
shame, Zarathustra, honored me! With difficulty I
escaped the throng of the pitying, to find the only one
today who teaches, 'Pity is obtrusive'-you, 0 Zarathustra. Whether it be a god's pity or man's-pity
offends the sense of shame. And to be unwilling to help
can be nobler than that virtue which jumps to help.
"But today that is called virtue itself among all the
little people-pity. They have no respect for great misfortune, for great ugliness, for great failure. Over this
multitude I look away as a dog looks away over the
backs of teeming flocks of sheep. They are little gray
266
people, full of good wool and good will. As a heron
looks away contemptuously over shallow ponds, its
head leaning back, thus I look away over the teeming
mass of gray little waves and wills and souls. Too long
have we conceded to them that they are right, these
little people; so that in the end we have also conceded
them might. Now they teach: 'Good is only what little
people call good.'
"And today 'truth' is what the preacher said, who
himself came from among them, that queer saint and
advocate of the little people who bore witness about
himself: 'I am the truth.' This immodest fellow has long
given the little people swelled heads-he who taught
no small error when he taught, 'I am the truth.' Has an
immodest fellow ever been answered more politely?
You, however, 0 Zarathustra, passed him by and said,
'No! No! Three times no!' You warned against his error,
you, as the first, warned against pity-not all, not none,
but you and your kind.
"You are ashamed of the shame of the great sufferer;
and verily, when you say, 'From pity, a great cloud
approaches; beware, 0 men!'; when you teach, 'All
creators are hard, all great love is over and above its
pity'-O Zarathustra, how well you seem to me to understand storm signs. But you-warn yourself also
against your pity. For many are on their way to you,
many who are suffering, doubting, despairing, drowning, freezing. And I also warn you against myself. You
guessed my best, my worst riddle: myself and what I
did. I know the ax that fells you.
"But he had to die: he saw with eyes that saw everything; he saw man's depths and ultimate grounds, all
his concealed disgrace and ugliness. His pity knew no
shame: he crawled into my dirtiest nooks. This most
curious, overobtrusive, overpitying one had to die. He
267
always saw me: on such a witness I wanted to have
revenge or not live myself. The god who saw everything, even man-this god had to die! Man cannot
bear it that such a witness should live."
Thus spoke the ugliest man. But Zarathustra rose and
was about to leave, for he felt frozen down to his very
entrails. "You inexpressible one," he said, "you have
warned me against your way. In thanks I shall praise
mine to you. Behold, up there lies Zarathustra's cave.
My cave is large and deep and has many nooks; even
the most hidden can find a hiding-place there. And
close by there are a hundred dens and lodges for crawling, fluttering, and jumping beasts. You self-exiled exile,
would you not live among men and men's pity? Well
then Do as I do. Thus you also learn from me; only
the doer learns. And speak first of all to my animals.
The proudest animal and the wisest animal-they
should be the right counselors for the two of us."
Thus spoke Zarathustra, and he went his way, still
more reflectively and slowly than before; for he asked
himself much, and he did not know how to answer himself readily. "How poor man is after all," he thought in
his heart; "how ugly, how wheezing, how full of hidden
shame! I have been told that man loves himself: ah,
how great must this self-love bel How much contempt
stands against it! This fellow too loved himself, even as
he despised himself: a great lover he seems to me, and
a great despiser. None have I found yet who despised
himself more deeply: that too is a kind of height. Alas,
was he perhaps the higher man whose cry I heard? I
love the great despisers. Man, however, is something
that must be overcome."
268
~ Friedrich Nietzsche, THE UGLIEST MAN
,
262:Monna Innominata: A Sonnet Of Sonnets
Lo dì che han detto a' dolci amici addio. - Dante
Amor, con quanto sforzo oggi mi vinci! - Petrarca
Come back to me, who wait and watch for you:-Or come not yet, for it is over then,
And long it is before you come again,
So far between my pleasures are and few.
While, when you come not, what I do I do
Thinking "Now when he comes," my sweetest when:"
For one man is my world of all the men
This wide world holds; O love, my world is you.
Howbeit, to meet you grows almost a pang
Because the pang of parting comes so soon;
My hope hangs waning, waxing, like a moon
Between the heavenly days on which we meet:
Ah me, but where are now the songs I sang
When life was sweet because you call'd them sweet?
Era già 1'ora che volge il desio. - Dante
Ricorro al tempo ch' io vi vidi prima. - Petrarca
I wish I could remember that first day,
First hour, first moment of your meeting me,
If bright or dim the season, it might be
Summer or winter for aught I can say;
So unrecorded did it slip away,
So blind was I to see and to foresee,
So dull to mark the budding of my tree
That would not blossom yet for many a May.
If only I could recollect it, such
A day of days! I let it come and go
As traceless as a thaw of bygone snow;
It seem'd to mean so little, meant so much;
If only now I could recall that touch,
First touch of hand in hand--Did one but know!
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3
O ombre vane, fuor che ne l'aspetto! - Dante
Immaginata guida la conduce. - Petrarca
I dream of you to wake: would that I might
Dream of you and not wake but slumber on;
Nor find with dreams the dear companion gone,
As summer ended summer birds take flight.
In happy dreams I hold you full in sight,
I blush again who waking look so wan;
Brighter than sunniest day that ever shone,
In happy dreams your smile makes day of night.
Thus only in a dream we are at one,
Thus only in a dream we give and take
The faith that maketh rich who take or give;
If thus to sleep is sweeter than to wake,
To die were surely sweeter than to live,
Though there be nothing new beneath the sun.
Poca favilla gran fliamma seconda. - Dante
Ogni altra cosa, ogni pensier va fore,
E sol ivi con voi rimansi amore.
- Petrarca
I lov'd you first: but afterwards your love
Outsoaring mine, sang such a loftier song
As drown'd the friendly cooings of my dove.
Which owes the other most? my love was long,
And yours one moment seem'd to wax more strong;
I lov'd and guess'd at you, you construed me-And lov'd me for what might or might not be
Nay, weights and measures do us both a wrong.
For verily love knows not "mine" or "thine;"
With separate "I" and "thou" free love has done,
For one is both and both are one in love:
Rich love knows nought of "thine that is not mine;"
Both have the strength and both the length thereof,
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Both of us, of the love which makes us one.
Amor che a nullo amato amar perdona. - Dante
Amor m'addusse in sì gioiosa spene. - Petrarca
O my heart's heart, and you who are to me
More than myself myself, God be with you,
Keep you in strong obedience leal and true
To Him whose noble service setteth free,
Give you all good we see or can foresee,
Make your joys many and your sorrows few,
Bless you in what you bear and what you do,
Yea, perfect you as He would have you be.
So much for you; but what for me, dear friend?
To love you without stint and all I can
Today, tomorrow, world without an end;
To love you much and yet to love you more,
As Jordan at his flood sweeps either shore;
Since woman is the helpmeet made for man.
Or puoi la quantitate
Comprender de l'amor che a te mi scalda.
- Dante
Non vo' che da tal nodo mi scioglia. - Petrarca
Trust me, I have not earn'd your dear rebuke,
I love, as you would have me, God the most;
Would lose not Him, but you, must one be lost,
Nor with Lot's wife cast back a faithless look
Unready to forego what I forsook;
This say I, having counted up the cost,
This, though I be the feeblest of God's host,
The sorriest sheep Christ shepherds with His crook.
Yet while I love my God the most, I deem
That I can never love you overmuch;
I love Him more, so let me love you too;
Yea, as I apprehend it, love is such
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I cannot love you if I love not Him,
I cannot love Him if I love not you.
Qui primavera sempre ed ogni frutto. - Dante
Ragionando con meco ed io con lui. - Petrarca
"Love me, for I love you"--and answer me,
"Love me, for I love you"--so shall we stand
As happy equals in the flowering land
Of love, that knows not a dividing sea.
Love builds the house on rock and not on sand,
Love laughs what while the winds rave desperately;
And who hath found love's citadel unmann'd?
And who hath held in bonds love's liberty?
My heart's a coward though my words are brave
We meet so seldom, yet we surely part
So often; there's a problem for your art!
Still I find comfort in his Book, who saith,
Though jealousy be cruel as the grave,
And death be strong, yet love is strong as death.
Come dicesse a Dio: D'altro non calme. - Dante
Spero trovar pietà non che perdono. - Petrarca
"I, if I perish, perish"--Esther spake:
And bride of life or death she made her fair
In all the lustre of her perfum'd hair
And smiles that kindle longing but to slake.
She put on pomp of loveliness, to take
Her husband through his eyes at unaware;
She spread abroad her beauty for a snare,
Harmless as doves and subtle as a snake.
She trapp'd him with one mesh of silken hair,
She vanquish'd him by wisdom of her wit,
And built her people's house that it should stand:-If I might take my life so in my hand,
279
And for my love to Love put up my prayer,
And for love's sake by Love be granted it!
O dignitosa coscienza e netta! - Dante
Spirto più acceso di virtuti ardenti. - Petrarca
Thinking of you, and all that was, and all
That might have been and now can never be,
I feel your honour'd excellence, and see
Myself unworthy of the happier call:
For woe is me who walk so apt to fall,
So apt to shrink afraid, so apt to flee,
Apt to lie down and die (ah, woe is me!)
Faithless and hopeless turning to the wall.
And yet not hopeless quite nor faithless quite,
Because not loveless; love may toil all night,
But take at morning; wrestle till the break
Of day, but then wield power with God and man:-So take I heart of grace as best I can,
Ready to spend and be spent for your sake.
10
Con miglior corso e con migliore stella. - Dante
La vita fugge e non s'arresta un' ora. - Petrarca
Time flies, hope flags, life plies a wearied wing;
Death following hard on life gains ground apace;
Faith runs with each and rears an eager face,
Outruns the rest, makes light of everything,
Spurns earth, and still finds breath to pray and sing;
While love ahead of all uplifts his praise,
Still asks for grace and still gives thanks for grace,
Content with all day brings and night will bring.
Life wanes; and when love folds his wings above
Tired hope, and less we feel his conscious pulse,
Let us go fall asleep, dear friend, in peace:
A little while, and age and sorrow cease;
280
A little while, and life reborn annuls
Loss and decay and death, and all is love.
11
Vien dietro a me e lascia dir le genti. - Dante
Contando i casi della vita nostra. - Petrarca
Many in aftertimes will say of you
"He lov'd her"--while of me what will they say?
Not that I lov'd you more than just in play,
For fashion's sake as idle women do.
Even let them prate; who know not what we knew
Of love and parting in exceeding pain,
Of parting hopeless here to meet again,
Hopeless on earth, and heaven is out of view.
But by my heart of love laid bare to you,
My love that you can make not void nor vain,
Love that foregoes you but to claim anew
Beyond this passage of the gate of death,
I charge you at the Judgment make it plain
My love of you was life and not a breath.
12
Amor, che ne la mente mi ragiona. - Dante
Amor vien nel bel viso di costei. - Petrarca
If there be any one can take my place
And make you happy whom I grieve to grieve,
Think not that I can grudge it, but believe
I do commend you to that nobler grace,
That readier wit than mine, that sweeter face;
Yea, since your riches make me rich, conceive
I too am crown'd, while bridal crowns I weave,
And thread the bridal dance with jocund pace.
For if I did not love you, it might be
That I should grudge you some one dear delight;
But since the heart is yours that was mine own,
Your pleasure is my pleasure, right my right,
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Your honourable freedom makes me free,
And you companion'd I am not alone.
13
E drizzeremo gli occhi al Primo Amore. - Dante
Ma trovo peso non da le mie braccia. - Petrarca
If I could trust mine own self with your fate,
Shall I not rather trust it in God's hand?
Without Whose Will one lily doth not stand,
Nor sparrow fall at his appointed date;
Who numbereth the innumerable sand,
Who weighs the wind and water with a weight,
To Whom the world is neither small nor great,
Whose knowledge foreknew every plan we plann'd.
Searching my heart for all that touches you,
I find there only love and love's goodwill
Helpless to help and impotent to do,
Of understanding dull, of sight most dim;
And therefore I commend you back to Him
Whose love your love's capacity can fill.
14
E la Sua Volontade è nostra pace. - Dante
Sol con questi pensier, con altre chiome. - Petrarca
Youth gone, and beauty gone if ever there
Dwelt beauty in so poor a face as this;
Youth gone and beauty, what remains of bliss?
I will not bind fresh roses in my hair,
To shame a cheek at best but little fair,-Leave youth his roses, who can bear a thorn,-I will not seek for blossoms anywhere,
Except such common flowers as blow with corn.
Youth gone and beauty gone, what doth remain?
The longing of a heart pent up forlorn,
A silent heart whose silence loves and longs;
The silence of a heart which sang its songs
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While youth and beauty made a summer morn,
Silence of love that cannot sing again.
~ Christina Georgina Rossetti,
263:Inferno Canto02
Lo giorno se n'andava, e l'aere bruno
toglieva li animai che sono in terra
da le fatiche loro; e io sol uno
The day was now departing; the dark air
released the living beings of the earth
from work and weariness; and I myself
m'apparecchiava a sostener la guerra
sì del cammino e sì de la pietate,
che ritrarrà la mente che non erra .
alone prepared to undergo the battle
both of the journeying and of the pity,
which memory, mistaking not, shall show.
O muse, o alto ingegno, or m'aiutate;
o mente che scrivesti ciò ch'io vidi,
qui si parrà la tua nobilitate .
O Muses, o high genius, help me now;
o memory that set down what I saw,
here shall your excellence reveal itself!
Io cominciai: «Poeta che mi guidi,
guarda la mia virtù s'ell'è possente,
prima ch'a l'alto passo tu mi fidi .
I started: "Poet, you who are my guide,
see if the force in me is strong enough
before you let me face that rugged pass.
Tu dici che di Silvio il parente,
corruttibile ancora, ad immortale
secolo andò, e fu sensibilmente .
251
You say that he who fathered Sylvius,
while he was still corruptible, had journeyed
into the deathless world with his live body.
Però, se l'avversario d'ogne male
cortese i fu, pensando l'alto effetto
ch'uscir dovea di lui e 'l chi e 'l quale ,
For, if the Enemy of every evil
was courteous to him, considering
all he would cause and who and what he was,
non pare indegno ad omo d'intelletto;
ch'e' fu de l'alma Roma e di suo impero
ne l'empireo ciel per padre eletto :
that does not seem incomprehensible,
since in the empyrean heaven he was chosen
to father honored Rome and her empire;
la quale e 'l quale, a voler dir lo vero,
fu stabilita per lo loco santo
u' siede il successor del maggior Piero .
and if the truth be told, Rome and her realm
were destined to become the sacred place,
the seat of the successor of great Peter.
Per quest'andata onde li dai tu vanto,
intese cose che furon cagione
di sua vittoria e del papale ammanto .
And through the journey you ascribe to him,
he came to learn of things that were to bring
his victory and, too, the papal mantle.
252
Andovvi poi lo Vas d'elezione,
per recarne conforto a quella fede
ch'è principio a la via di salvazione .
Later the Chosen Vessel travelled there,
to bring us back assurance of that faith
with which the way to our salvation starts.
Ma io perché venirvi? o chi 'l concede?
Io non Enea, io non Paulo sono:
me degno a ciò né io né altri 'l crede .
But why should I go there? Who sanctions it?
For I am not Aeneas, am not Paul;
nor I nor others think myself so worthy.
Per che, se del venire io m'abbandono,
temo che la venuta non sia folle.
Se' savio; intendi me' ch'i' non ragiono ».
Therefore, if I consent to start this journey,
I fear my venture may be wild and empty.
You're wise; you know far more than what I say."
E qual è quei che disvuol ciò che volle
e per novi pensier cangia proposta,
sì che dal cominciar tutto si tolle ,
And just as he who unwills what he wills
and shifts what he intends to seek new ends
so that he's drawn from what he had begun,
tal mi fec'io 'n quella oscura costa,
perché, pensando, consumai la 'mpresa
che fu nel cominciar cotanto tosta.
so was I in the midst of that dark land,
because, with all my thinking, I annulled
253
the task I had so quickly undertaken.
«S'i' ho ben la parola tua intesa»,
rispuose del magnanimo quell'ombra;
«l'anima tua è da viltade offesa ;
"If I have understood what you have said,"
replied the shade of that great-hearted one,
"your soul has been assailed by cowardice,
la qual molte fiate l'omo ingombra
sì che d'onrata impresa lo rivolve,
come falso veder bestia quand'ombra .
which often weighs so heavily on a mandistracting him from honorable trialsas phantoms frighten beasts when shadows fall.
Da questa tema acciò che tu ti solve,
dirotti perch'io venni e quel ch'io 'ntesi
nel primo punto che di te mi dolve .
That you may be delivered from this fear,
I'll tell you why I came and what I heard
when I first felt compassion for your pain.
Io era tra color che son sospesi,
e donna mi chiamò beata e bella,
tal che di comandare io la richiesi .
I was among those souls who are suspended;
a lady called to me, so blessed, so lovely
that I implored to serve at her command.
Lucevan li occhi suoi più che la stella;
e cominciommi a dir soave e piana,
con angelica voce, in sua favella :
254
Her eyes surpassed the splendor of the star's;
and she began to speak to me-so gently
and softly-with angelic voice. She said:
"O anima cortese mantoana,
di cui la fama ancor nel mondo dura,
e durerà quanto 'l mondo lontana ,
'O spirit of the courteous Mantuan,
whose fame is still a presence in the world
and shall endure as long as the world lasts,
l'amico mio, e non de la ventura,
ne la diserta piaggia è impedito
sì nel cammin, che volt'è per paura ;
my friend, who has not been the friend of fortune,
is hindered in his path along that lonely
hillside; he has been turned aside by terror.
e temo che non sia già sì smarrito,
ch'io mi sia tardi al soccorso levata,
per quel ch'i' ho di lui nel cielo udito .
From all that I have heard of him in Heaven,
he is, I fear, already so astray
that I have come to help him much too late.
Or movi, e con la tua parola ornata
e con ciò c'ha mestieri al suo campare
l'aiuta, sì ch'i' ne sia consolata .
Go now; with your persuasive word, with all
that is required to see that he escapes,
bring help to him, that I may be consoled.
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I' son Beatrice che ti faccio andare;
vegno del loco ove tornar disio;
amor mi mosse, che mi fa parlare .
For I am Beatrice who send you on;
I come from where I most long to return;
Love prompted me, that Love which makes me speak.
Quando sarò dinanzi al segnor mio,
di te mi loderò sovente a lui".
Tacette allora, e poi comincia' io :
When once again I stand before my Lord,
then I shall often let Him hear your praises.'
Now Beatrice was silent. I began:
"O donna di virtù, sola per cui
l'umana spezie eccede ogne contento
di quel ciel c'ha minor li cerchi sui ,
'O Lady of virtue, the sole reason why
the human race surpasses all that lies
beneath the heaven with the smallest spheres,
tanto m'aggrada il tuo comandamento,
che l'ubidir, se già fosse, m'è tardi;
più non t'è uo' ch'aprirmi il tuo talento .
so welcome is your wish, that even if
it were already done, it would seem tardy;
all you need do is let me know your will.
Ma dimmi la cagion che non ti guardi
de lo scender qua giuso in questo centro
de l'ampio loco ove tornar tu ardi ".
But tell me why you have not been more prudentdescending to this center, moving from
256
that spacious place where you long to return?'
"Da che tu vuo' saver cotanto a dentro,
dirotti brievemente", mi rispuose,
"perch'io non temo di venir qua entro .
'Because you want to fathom things so deeply,
I now shall tell you promptly,' she replied,
'why I am not afraid to enter here.
Temer si dee di sole quelle cose
c'hanno potenza di fare altrui male;
de l'altre no, ché non son paurose .
One ought to be afraid of nothing other
than things possessed of power to do us harm,
but things innocuous need not be feared.
I' son fatta da Dio, sua mercé, tale,
che la vostra miseria non mi tange,
né fiamma d'esto incendio non m'assale .
God, in His graciousness, has made me so
that this, your misery, cannot touch me;
I can withstand the fires flaming here.
Donna è gentil nel ciel che si compiange
di questo 'mpedimento ov'io ti mando,
sì che duro giudicio là sù frange .
In Heaven there's a gentle lady-one
who weeps for the distress toward which I send you,
so that stern judgment up above is shattered.
Questa chiese Lucia in suo dimando
e disse: - Or ha bisogno il tuo fedele
di te, e io a te lo raccomando -.
257
And it was she who called upon Lucia,
requesting of her: "Now your faithful one
has need of you, and I commend him to you."
Lucia, nimica di ciascun crudele,
si mosse, e venne al loco dov'i' era,
che mi sedea con l'antica Rachele .
Lucia, enemy of every cruelty,
arose and made her way to where I was,
sitting beside the venerable Rachel.
Disse: - Beatrice, loda di Dio vera,
ché non soccorri quei che t'amò tanto,
ch'uscì per te de la volgare schiera ?
She said: "You, Beatrice, true praise of God,
why have you not helped him who loves you so
that-for your sake-he's left the vulgar crowd?
non odi tu la pieta del suo pianto?
non vedi tu la morte che 'l combatte
su la fiumana ove 'l mar non ha vanto ? Do you not hear the anguish in his cry?
Do you not see the death he wars against
upon that river ruthless as the sea?"
Al mondo non fur mai persone ratte
a far lor pro o a fuggir lor danno,
com'io, dopo cotai parole fatte,
No one within this world has ever been
so quick to seek his good or flee his harm
as I-when she had finished speaking thusvenni qua giù del mio beato scanno,
258
fidandomi del tuo parlare onesto,
ch'onora te e quei ch'udito l'hanno ".
to come below, down from my blessed station;
I trusted in your honest utterance,
which honors you and those who've listened to you.'
Poscia che m'ebbe ragionato questo,
li occhi lucenti lagrimando volse;
per che mi fece del venir più presto ;
When she had finished with her words to me,
she turned aside her gleaming, tearful eyes,
which only made me hurry all the more.
e venni a te così com'ella volse;
d'inanzi a quella fiera ti levai
che del bel monte il corto andar ti tolse .
And, just as she had wished, I came to you:
I snatched you from the path of the fierce beast
that barred the shortest way up the fair mountain.
Dunque: che è? perché, perché restai?
perché tanta viltà nel core allette?
perché ardire e franchezza non hai ?
What is it then? Why, why do you resist?
Why does your heart host so much cowardice?
Where are your daring and your openness
poscia che tai tre donne benedette
curan di te ne la corte del cielo,
e 'l mio parlar tanto ben ti promette? ».
as long as there are three such blessed women
concerned for you within the court of Heaven
and my words promise you so great a good?"
259
Quali fioretti dal notturno gelo
chinati e chiusi, poi che 'l sol li 'mbianca
si drizzan tutti aperti in loro stelo ,
As little flowers, which the chill of night
has bent and huddled, when the white sun strikes
grow straight and open fully on their stems,
tal mi fec'io di mia virtude stanca,
e tanto buono ardire al cor mi corse,
ch'i' cominciai come persona franca :
so did I, too, with my exhausted force;
and such warm daring rushed into my heart
that I-as one who has been freed-began:
«Oh pietosa colei che mi soccorse!
e te cortese ch'ubidisti tosto
a le vere parole che ti porse !
"O she, compassionate, who has helped me!
And you who, courteous, obeyed so quickly
the true words that she had addressed to you!
Tu m'hai con disiderio il cor disposto
sì al venir con le parole tue,
ch'i' son tornato nel primo proposto .
You, with your words, have so disposed my heart
to longing for this journey-I return
to what I was at first prepared to do.
Or va, ch'un sol volere è d'ambedue:
tu duca, tu segnore, e tu maestro».
Così li dissi; e poi che mosso fue ,
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Now go; a single will fills both of us:
you are my guide, my governor, my master."
These were my words to him; when he advanced
intrai per lo cammino alto e silvestro .
I entered on the steep and savage path.
~ Dante Alighieri,
264:Sun And Flesh (Credo In Unam)
Birth of Venus
The Sun, the hearth of affection and life,
Pours burning love on the delighted earth,
And when you lie down in the valley, you can smell
How the earth is nubile and very full-blooded;
How its huge breast, heaved up by a soul,
Is, like God, made of love, and, like woman, of flesh,
And that it contains, big with sap and with sunlight,
The vast pullulation of all embryos!
And everything grows, and everything rises!
- O Venus, O Goddess!
I long for the days of antique youth,
Of lascivious satyrs, and animal fauns,
Gods who bit, mad with love, the bark of the boughs,
And among water-lilies kissed the Nymph with fair hair!
I long for the time when the sap of the world,
River water, the rose-coloured blood of green trees
Put into the veins of Pan a whole universe!
When the earth trembled, green,beneath his goat-feet;
When, softly kissing the fair Syrinx, his lips formed
Under heaven the great hymn of love;
When, standing on the plain, he heard round about him
Living Nature answer his call;
When the silent trees cradling the singing bird,
Earth cradling mankind, and the whole blue Ocean,
And all living creatures loved, loved in God!
I long for the time of great Cybele,
Who was said to travel, gigantically lovely,
In a great bronze chariot, through splendid cities;
Her twin breasts poured, through the vast deeps,
The pure streams of infinite life.
Mankind sucked joyfully at her blessed nipple,
Like a small child playing on her knees.
- Because he was strong, Man was gentle and chaste.
Misfortune! Now he says: I understand things,
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And goes about with eyes shut and ears closed.
- And again, no more gods! no more gods! Man is King,
Man is God! But the great faith is Love!
Oh! if only man still drew sustenance from your nipple,
Great mother of gods and of men, Cybele;
If only he had not forsaken immortal Astarte
Who long ago, rising in the tremendous brightness
Of blue waters, flower-flesh perfumed by the wave,
Showed her rosy navel, towards which the foam came snowing
And , being a goddess with the great conquering black eyes,
Made the nightingale sing in the woods and love in men's hearts!
The Birth of Venus
II
I believe! I believe in you! divine mother,
Sea-born Aphrodite! - Oh! the path is bitter
Since the other God harnessed us to his cross;
Flesh, Marble, Flower, Venus, in you I believe!
- yes, Man is sad and ugly, sad under the vast sky.
He possesses clothes, because he is no longer chaste,
Because he has defiled his proud, godlike head
And because he has bent, like an idol in the furnace,
His Olympian form towards base slaveries!
Yes, even after death, in the form of pale skeletons
He wishes to live and insult the original beauty!
- And the Idol in whom you placed such maidenhood,
Woman, in whom you rendered our clay divine,
So that Man might bring light into his poor soul
And slowly ascend, in unbounded love,
From the earthly prison to the beauty of day,
Woman no longer knows even how to be a Courtesan!
- It's a fine farce! and the world snickers
At the sweet and sacred name of great Venus!
III
If only the times which have come and gone might come again!
148
- For Man is finished! Man has played all the parts!
In the broad daylight, wearied with breaking idols
He will revive, free of all his gods,
And, since he is of heaven, he will scan the heavens!
The Ideal, that eternal, invincible thought, which is
All; The living god within his fleshly clay,
Will rise, mount, burn beneath his brow!
An when you see him plumbing the whole horizon,
Despising old yokes, and free from all fear,
You will come and give him holy Redemption!
- Resplendent, radiant, from the bosom of the huge seas
You will rise up and give to the vast Universe
Infinite Love with its eternal smile!
The World will vibrate like an immense lyre
In the trembling of an infinite kiss!
- The World thirsts for love: you will come and slake its thirst.
....................................................
O! Man has raised his free, proud head!
And the sudden blaze of primordial beauty
Makes the god quiver in the altar of the flesh!
Happy in the present good, pale from the ill suffered,
Man wishes to plumb all depths, - and know all things! Thought,
So long a jade, and for so long oppressed,
Springs from his forehead! She will know Why!...
Let her but gallop free, and Man will find Faith!
- Why the blue silence, unfathomable space?
Why the golden stars, teeming like sands?
If one ascended forever, what would one see up there?
Does a sheperd drive this enormous flock
Of worlds on a journey through this horror of space?
And do all these worlds contained in the vast ether,
tremble at the tones of an eternal voice?
- And Man, can he see? can he say: I believe?
Is the langage of thought anymore than a dream?
If man is born so quickly, if life is so short
Whence does he come? Does he sink into the deep Ocean
Of Germs, of Foetuses, of Embryos, to the bottom
of the huge Crucible where Nature the Mother
Will resuscitate him, a living creature,
149
To love in the rose and to grow in the corn?...
We cannot know! - We are weighed down
With a cloak of ignorance, hemmed in by chimaeras!
Men like apes, dropped from our mothers' wombs,
Our feeble reason hides the infinite from us!
We wish to perceive: - and Doubt punishes us!
Doubt, dismal bird, beat us down with its wing...
- And the horizon rushes away in endless flight!...
.......................................................
The vast heaven is open! the mysteries lie dead
Before erect Man, who folds his strong arms
Among the vast splendour of abundant Nature!
He sings... and the woods sing, the river murmurs
A song full of happiness which rises towards the light!...
- it is Redemption! it is love! it is love!...
IV
O splendour of flesh! O ideal splendour!
O renewal of love, triumphal dawn
When, prostrating the Gods and the Heroes,
White Callipyge and little Eros
Covered with the snow of rose petals, will caress
Women and flowers beneath their lovely outstretched feet!
- O great Ariadne who pour out your tears
On the shore, as you see, out there on the waves,
The sail of Theseus flying white under the sun,
O sweet virgin child whom a night has broken,
Be silent! On his golden chariot studded with black grapes,
Lysios, who has been drawn through Phrygian fields
By lascivious tigers and russet panthers,
Reddens the dark mosses along the blue rivers.
- Zeus, the Bull, cradles on his neck like a child
The nude body of Europa who throws her white arm
Round the God's muscular neck which shivers in the wave.
Slowly he turns his dreamy eye towards her;
She, droops her pale flowerlike cheek
On the brow of Zeus; her eyes are closed; she is dying
150
In a divine kiss, and the murmuring waters
Strew the flowers of their golden foam on her hair.
- Between the oleander and the gaudy lotus tree
Slips amorously the great dreaming Swan
Enfloding Leda in the whiteness of his wing;
- And while Cypris goes by, strangely beautiful,
And, arching the marvellous curves of her back,
Proudly displays the golden vision of her big breasts
And snowy belly embroidered with black moss,
- Hercules, Tamer of beasts, in his Strength,
Robes his huge body with the lion's skin as with glory
And faces the horizons, his brow terrible and sweet!
Vaguely lit by the summer moon,
Erect, naked, dreaming in her pallor of gold
Streaked by the heavy wave of her long blue hair,
In the shadowy glade whenre stars spring in the moss,
The Dryade gazes up at the silent sky...
- White Selene, timidly, lets her veil float,
Over the feet of beautiful Endymion,
And throws him a kiss in a pale beam...
- The Spring sobs far off in a long ectasy...
Ii is the nymph who dreams with one elbow on her urn,
Of the handsome white stripling her wave has pressed against.
- A soft wind of love has passed in the night,
And in the sacred woods, amid the standing hair of the great trees,
Erect in majesty, the shadowly Marbles,
The Gods, on whose brows the Bullfinch has his nest,
- the Gods listen to Men, and to the infinite World!
Original French
Soleil et Chair
Le Soleil, le foyer de tendresse et de vie,
Verse l'amour brûlant à la terre ravie,
Et, quand on est couché sur la vallée, on sent
Que la terre est nubile et déborde de sang ;
Que son immense sein, soulevé par une âme,
Est d'amour comme Dieu, de chair comme la femme,
151
Et qu'il renferme, gros de sève et de rayons,
Le grand fourmillement de tous les embryons !
Et tout croît, et tout monte !
spacespacespacespacespacespace- O Vénus, ô Déesse !
Je regrette les temps de l'antique jeunesse,
Des satyres lascifs, des faunes animaux,
Dieux qui mordaient d'amour l'écorce des rameaux
Et dans les nénuphars baisaient la Nymphe blonde !
Je regrette les temps où la sève du monde,
L'eau du fleuve, le sang rose des arbres verts
Dans les veines de Pan mettaient un univers !.
Où le sol palpitait, vert, sous ses pieds de chèvre ;
Où, baisant mollement le clair syrinx, sa lèvre
Modulait sous le ciel le grand hymne d'amour ;
Où, debout sur la plaine, il entendait autour
Répondre à son appel la Nature vivante ;
Où les arbres muets, berçant l'oiseau qui chante,
La terre berçant l'homme, et tout l'Océan bleu
Et tous les animaux aimaient, aimaient en Dieu !
Soleil et Chair, Suite
Je regrette les temps de la grande Cybèle
Qu'on disait parcourir, gigantesquement belle,
Sur un grand char d'airain, les splendides cités ;
Son double sein versait dans les immensités
Le pur ruissellement de la vie infinie.
L'Homme suçait, heureux, sa mamelle bénie,
Comme un petit enfant, jouant sur ses genoux.
- Parce qu'il était fort, l'Homme était chaste et doux.
Misère ! Maintenant il dit : Je sais les choses,
Et va, les yeux fermés et les oreille closes.
- Et pourtant, plus de dieux ! plus de dieux ! l'Homme est Roi,
L'Homme est Dieu ! Mais l'Amour, voilà la grande Foi !
Oh ! si l'homme puisait encore à ta mamelle,
Grande mère des dieux et des hommes, Cybèle ;
S'il n'avait pas laissé l'immortelle Astarté
Qui jadis, émergeant dans l'immense clarté
152
Des flots bleus, fleur de chair que la vague parfume,
Montra son nombril rose où vint neiger l'écume,
Et fit chanter, Déesse aux grands yeux noirs vainqueurs,
Le rossignol aux bois et l'amour dans les coeurs !
II
Je crois en toi ! Je crois en toi ! divine mère,
Aphrodite marine ! - Oh ! la route est amère
Depuis que l'autre Dieu nous attelle à sa croix ;
Chair, Marbre, Fleur, Vénus, c'est en toi que je crois !
- Oui, l'Homme est triste et laid, triste sous le ciel vaste,
Il a des vêtements, parce qu'il n'est plus chaste,
Parce qu'il a sali son fier buste de Dieu,
Et qu'il a rabougri, comme une idole au feu,
Son corps Olympien aux servitudes sales !
Oui, même après la mort, dans les squelettes pâles
Il veut vivre, insultant la première beauté !
- Et l'Idole où tu mis tant de virginité,
Où tu divinisas notre argile, la Femme,
Afin que l'Homme pût éclairer sa pauvre âme
Et monter lentement, dans un immense amour,
De la prison terrestre à la beauté du jour,
La Femme ne sait plus même être Courtisane !
- C'est une bonne farce ! et le monde ricane
Au nom doux et sacré de la grande Vénus !
III
Si les temps revenaient, les temps qui sont venus !
- Car l'Homme a fini ! l'Homme a joué tous les rôles !
Au grand jour, fatigué de briser des idoles
Il ressuscitera, libre de tous ses Dieux,
Et, comme il est du ciel, il scrutera les cieux !
L'idéal, la pensée invincible, éternelle,
Tout ; le dieu qui vit, sous son argile charnelle,
Montera, montera, brûlera sous son front !
Et quand tu le verras sonder tout l'horizon,
Contempteur des vieux jougs, libre de toute crainte,
Tu viendras lui donner la Rédemption sainte !
153
- Splendide, radieuse, au sein des grandes mers
Tu surgiras, jetant sur le vaste Univers
L'Amour infini dans un infini sourire !
Le Monde vibrera comme une immense lyre
Dans le frémissement d'un immense baiser
- Le Monde a soif d'amour : tu viendras l'apaiser.
IV
O splendeur de la chair ! ô splendeur idéale !
O renouveau d'amour, aurore triomphale
Où, courbant à leurs pieds les Dieux et les Héros,
Kallipyge la blanche et le petit Éros
Effleureront, couverts de la neige des roses,
Les femmes et les fleurs sous leurs beaux pieds écloses !
- O grande Ariadné, qui jette tes sanglots
Sur la rive, en voyant fuir là-bas sur les flots
Blanche sous le soleil, la voile de Thésée,
O douce vierge enfant qu'une nuit a brisée,
Tais-toi ! Sur son char d'or brodé de noirs raisins,
Lysios, promené dans les champs Phrygiens
Par les tigres lascifs et les panthères rousses,
Le long des fleuves bleus rougit les sombres mousses.
- Zeus, Taureau, sur son cou berce comme une enfant
Le corps nu d'Europé, qui jette son bras blanc
Au cou nerveux du Dieu frissonnant dans la vague
Il tourne lentement vers elle son oeil vague ;
Elle, laisse traîner sa pâle joue en fleur
Au front de Zeus ; ses yeux sont fermés ; elle meurt
Dans un divin baiser, et le flot qui murmure
De son écume d'or fleurit sa chevelure.
- Entre le laurier-rose et le lotus jaseur
Glisse amoureusement le grand Cygne rêveur
Embrassant la Léda des blancheurs de son aile ;
- Et tandis que Cypris passe, étrangement belle,
Et, cambrant les rondeurs splendides de ses reins,
Étale fièrement l'or de ses larges seins
Et son ventre neigeux brodé de mousse noire,
- Héraclès, le Dompteur, qui, comme d'une gloire
154
Fort, ceint son vaste corps de la peau du lion,
S'avance, front terrible et doux, à l'horizon !
Par la lune d'été vaguement éclairée,
Debout, nue, et rêvant dans sa pâleur dorée
Que tache le flot lourd de ses longs cheveux bleus,
Dans la clairière sombre, où la mousse s'étoile,
La Dryade regarde au ciel silencieux....
- La blanche Séléné laisse flotter son voile,
Craintive, sur les pieds du bel Endymion,
Et lui jette un baiser dans un pâle rayon...
- La Source pleure au loin dans une longue extase...
C'est la nymphe qui rêve, un coude sur son vase,
Au beau jeune homme blanc que son onde a pressé.
- Une brise d'amour dans la nuit a passé,
Et, dans les bois sacrés, dans l'horreur des grands arbres,
Majestueusement debout, les sombres Marbres,
Les Dieux, au front desquels le Bouvreuil fait son nid,
- Les Dieux écoutent l'homme et le Monde infini !
~ Arthur Rimbaud,
265:Les Heures Claires
O la splendeur de notre joie,
Tissée en or dans l'air de soie!
Voici la maison douce et son pignon léger,
Et le jardin et le verger.
Voici le banc, sous les pommiers
D'où s'effeuille le printemps blanc,
A pétales frôlants et lents.
Voici des vols de lumineux ramiers
Plânant, ainsi que des présages,
Dans le ciel clair du paysage.
Voici--pareils à des baisers tombés sur terre
De la bouche du frêle azur-Deux bleus étangs simples et purs,
Bordés naïvement de fleurs involontaires.
O la splendeur de notre joie et de nous-mêmes,
En ce jardin où nous vivons de nos emblèmes!
Là-bas, de lentes formes passent,
Sont-ce nos deux âmes qui se délassent,
Au long des bois et des terrasses?
Sont-ce tes seins, sont-ce tes yeux
Ces deux fleurs d'or harmonieux?
Et ces herbes--on dirait des plumages
Mouillés dans la source qu'ils plissent-Sont-ce tes cheveux frais et lisses?
Certes, aucun abri ne vaut le clair verger,
Ni la maison au toit léger,
Ni ce jardin, où le ciel trame
Ce climat cher à nos deux âmes.
Quoique nous le voyions fleurir devant nos yeux,
Ce jardin clair où nous passons silencieux,
C'est plus encore en nous que se féconde
186
Le plus joyeux et le plus doux jardin du monde.
Car nous vivons toutes les fleurs,
Toutes les herbes, toutes les palmes
En nos rires et en nos pleurs
De bonheur pur et calme.
Car nous vivons toutes les transparences
De l'étang bleu qui reflète l'exubérance
Des roses d'or et des grands lys vermeils:
Bouches et lèvres de soleil.
Car nous vivons toute la joie
Dardée en cris de fête et de printemps,
En nos aveux, où se côtoient
Les mots fervents et exaltants.
Oh! dis, c'est bien en nous que se féconde
Le plus joyeux et clair jardin du monde.
Ce chapiteau barbare, où des monstres se tordent,
Soudés entre eux, à coups de griffes et de dents,
En un tumulte fou de sang, de cris ardents,
De blessures et de gueules qui s'entre-mordent,
C'était moi-même, avant que tu fusses la mienne,
O toi la neuve, ô toi l'ancienne!
Qui vins à moi des loins d'éternité,
Avec, entre tes mains, l'ardeur et la bonté.
Je sens en toi les mêmes choses très profondes
Qu'en moi-même dormir
Et notre soif de souvenir
Boire l'écho, où nos passés se correspondent.
Nos yeux ont dû pleurer aux mêmes heures,
Sans le savoir, pendant l'enfance:
Avoir mêmes effrois, mêmes bonheurs,
Mêmes éclairs de confiance:
Car je te suis lié par l'inconnu
Qui me fixait, jadis au fond des avenues
Par où passait ma vie aventurière,
Et, certes, si j'avais regardé mieux,
187
J'aurais pu voir s'ouvrir tes yeux
Depuis longtemps en ses paupières.
Le ciel en nuit s'est déplié
Et la lune semble veiller
Sur le silence endormi.
Tout est si pur et clair,
Tout est si pur et si pâle dans l'air
Et sur les lacs du paysage ami,
Qu'elle angoisse, la goutte d'eau
Qui tombe d'un roseau
Et tinte et puis se tait dans l'eau.
Mais j'ai tes mains entre les miennes
Et tes yeux sûrs, qui me retiennent,
De leurs ferveurs, si doucement;
Et je te sens si bien en paix de toute chose,
Que rien, pas même un fugitif soupçon de crainte,
Ne troublera, fût-ce un moment,
La confiance sainte
Qui dort en nous comme un enfant repose.
Chaque heure, où je pense à ta bonté
Si simplement profonde,
Je me confonds en prières vers toi.
Je suis venu si tard
Vers la douceur de ton regard
Et de si loin, vers tes deux mains tendues,
Tranquillement, par à travers les étendues!
J'avais en moi tant de rouille tenace
Qui me rongeait, à dents rapaces,
La confiance;
J'étais si lourd, j'étais si las,
J'étais si vieux de méfiance,
J'étais si lourd, j'étais si las
Du vain chemin de tous mes pas.
Je méritais si peu la merveilleuse joie
188
De voir tes pieds illuminer ma voie,
Que j'en reste tremblant encore et presqu'en pleurs,
Et humble, à tout jamais, en face du bonheur.
Tu arbores parfois cette grâce bénigne
Du matinal jardin tranquille et sinueux
Qui déroule, là-bas, parmi les lointains bleus,
Ses doux chemins courbés en cols de cygne.
Et, d'autres fois, tu m'es le frisson clair
Du vent rapide et miroitant
Qui passe, avec ses doigts d'éclair,
Dans les crins d'eau de l'étang blanc.
Au bon toucher de tes deux mains,
Je sens comme des feuilles
Me doucement frôler;
Que midi brûle le jardin.
Les ombres, aussitôt recueillent
Les paroles chères dont ton être a tremblé.
Chaque moment me semble, grâce à toi,
Passer ainsi divinement en moi.
Aussi, quand l'heure vient de la nuit blême,
Où tu te cèles en toi-même,
En refermant les yeux,
Sens-tu mon doux regard dévotieux,
Plus humble et long qu'une prière,
Remercier le tien sous tes closes paupières?
Oh! laisse frapper à la porte
La main qui passe avec ses doigts futiles;
Notre heure est si unique, et le reste qu'importe,
Le reste, avec ses doigts futiles.
Laisse passer, par le chemin,
La triste et fatigante joie,
Avec ses crécelles en mains.
Laisse monter, laisse bruire
Et s'en aller le rire;
Laisse passer la foule et ses milliers de voix.
189
L'instant est si beau de lumière,
Dans le jardin, autour de nous,
L'instant est si rare de lumière trémière,
Dans notre coeur, au fond de nous.
Tout nous prêche de n'attendre plus rien
De ce qui vient ou passe,
Avec des chansons lasses
Et des bras las par les chemins.
Et de rester les doux qui bénissons le jour.
Même devant la nuit d'ombre barricadée,
Aimant en nous, par dessus tout, l'idée
Que bellement nous nous faisons de notre amour.
Comme aux âges naïfs, je t'ai donné mon coeur,
Ainsi qu'une ample fleur
Qui s'ouvre, au clair de la rosée;
Entre ses plis frêles, ma bouche s'est posée.
La fleur, je la cueillis au pré des fleurs en flamme;
Ne lui dis rien: car la parole entre nous deux
Serait banale, et tous les mots sont hasardeux.
C'est à travers les yeux que l'âme écoute une âme.
La fleur qui est mon coeur et mon aveu,
Tout simplement, à tes lèvres confie
Qu'elle est loyale et claire et bonne, et qu'on se fie
Au vierge amour, comme un enfant se fie à Dieu.
Laissons l'esprit fleurir sur les collines,
En de capricieux chemins de vanité;
Et faisons simple accueil à la sincérité
Qui tient nos deux coeurs clairs, en ses mains cristallines;
Et rien n'est beau comme une confession d'âmes,
L'une à l'autre, le soir, lorsque la flamme
Des incomptables diamants
Brûle, comme autant d'yeux
Silencieux,
Le silence des firmaments.
190
Le printemps jeune et bénévole
Qui vêt le jardin de beauté
Elucide nos voix et nos paroles
Et les trempe dans sa limpidité.
La brise et les lèvres des feuilles
Babillent--et effeuillent
En nous les syllabes de leur clarté.
Mais le meilleur de nous se gare
Et fuit les mots matériels;
Un simple et doux élan muet
Mieux que tout verbe amarre
Notre bonheur à son vrai ciel:
Celui de ton âme, à deux genoux,
Tout simplement, devant la mienne,
Et de mon âme, à deux genoux,
Très doucement, devant la tienne.
Viens lentement t'asseoir
Près du parterre, dont le soir
Ferme les fleurs de tranquille lumière,
Laisse filtrer la grande nuit en toi:
Nous sommes trop heureux pour que sa mer d'effroi
Trouble notre prière.
Là-haut, le pur cristal des étoiles s'éclaire.
Voici le firmament plus net et translucide
Qu'un étang bleu ou qu'un vitrail d'abside;
Et puis voici le ciel qui regarde à travers.
Les mille voix de l'énorme mystère
Parlent autour de toi.
Les mille lois de la nature entière
Bougent autour de toi,
Les arcs d'argent de l'invisible
Prennent ton âme et son élan pour cible,
Mais tu n'as peur, oh! simple coeur,
Mais tu n'as peur, puisque ta foi
Est que toute la terre collabore
A cet amour que fit éclore
La vie et son mystère en toi.
191
Joins donc les mains tranquillement
Et doucement adore;
Un grand conseil de pureté
Et de divine intimité
Flotte, comme une étrange aurore,
Sous les minuits du firmament.
Combien elle est facilement ravie,
Avec ses yeux d'extase ignée,
Elle, la douce et résignée
Si simplement devant la vie.
Ce soir, comme un regard la surprenait fervente,
Et comme un mot la transportait
Au pur jardin de joie, où elle était
Tout à la fois reine et servante.
Humble d'elle, mais ardente de nous,
C'était à qui ploierait les deux genoux,
Pour recueillir le merveilleux bonheur
Qui, mutuel, nous débordait du coeur.
Nous écoutions se taire, en nous, la violence
De l'exaltant amour qu'emprisonnaient nos bras
Et le vivant silence
Dire des mots que nous ne savions pas.
Au temps où longuement j'avais souffert
Où les heures m'étaient des pièges,
Tu m'apparus l'accueillante lumière
Qui luit, aux fenêtres, l'hiver,
Au fonds des soirs, sur de la neige.
Ta clarté d'âme hospitalière
Frôla, sans le blesser, mon coeur,
Comme une main de tranquille chaleur;
Un espoir tiède, un mot clément,
Pénétrèrent en moi très lentement;
Puis vint la bonne confiance
Et la franchise et la tendresse et l'alliance,
192
Enfin, de nos deux mains amies,
Un soir de claire entente et de douce accalmie.
Depuis, bien que l'été ait succédé au gel,
En nous-mêmes et sous le ciel,
Dont les flammes éternisées
Pavoisent d'or tous les chemins de nos pensées,
Et que l'amour soit devenu la fleur immense,
Naissant du fier désir,
Qui, sans cesse, pour mieux encor grandir,
En notre coeur, se recommence,
Je regarde toujours la petite lumière
Qui me fut douce, la première.
Je ne détaille pas, ni quels nous sommes
L'un pour l'autre, ni les pourquois, ni les raisons:
Tout doute est mort, en ce jardin de floraisons
Qui s'ouvre en nous et hors de nous, si loin des hommes.
Je
Et
Et
Et
ne raisonne pas, et ne veux pas savoir,
rien ne troublera ce qui n'est que mystère
qu'élans doux et que ferveur involontaire
que tranquille essor vers nos parvis d'espoir.
Je te sens claire avant de te comprendre telle;
Et c'est ma joie, infiniment,
De m'éprouver si doucement aimant,
Sans demander pourquoi ta voix m'appelle.
Soyons simples et bons--et que le jour
Nous soit tendresse et lumière servies,
Et laissons dire que la vie
N'est point faite pour un pareil amour.
A ces reines qui lentement descendent
Les escaliers en ors et fleurs de la légende,
Dans mon rêve, parfois, je t'apparie;
Je te donne des noms qui se marient
A la clarté, à la splendeur et à la joie,
Et bruissent en syllabes de soie,
Au long des vers bâtis comme une estrade
Pour la danse des mots et leurs belles parades.
193
Mais combien vite on se lasse du jeu,
A te voir douce et profonde et si peu
Celle dont on enjolive les attitudes;
Ton front si clair et pur et blanc de certitude,
Tes douces mains d'enfant en paix sur tes genoux,
Tes seins se soulevant au rythme de ton pouls
Qui bat comme ton coeur immense et ingénu,
Oh! comme tout, hormis cela et ta prière,
Oh! comme tout est pauvre et vain, hors la lumière
Qui me regarde et qui m'accueille en tes yeux nus.
Je dédie à tes pleurs, à ton sourire,
Mes plus douces pensées,
Celles que je te dis, celles aussi
Qui demeurent imprécisées
Et trop profondes pour les dire.
Je dédie à tes pleurs, à ton sourire
A toute ton âme, mon âme,
Avec ses pleurs et ses sourires
Et son baiser.
Vois-tu, l'aurore naît sur la terre effacée,
Des liens d'ombre semblent glisser
Et s'en aller, avec mélancolie;
L'eau des étangs s'écoule et tamise son bruit,
L'herbe s'éclaire et les corolles se déplient,
Et les bois d'or se désenlacent de la nuit.
Oh! dis, pouvoir un jour,
Entrer ainsi dans la pleine lumière;
Oh! dis, pouvoir un jour
Avec toutes les fleurs de nos âmes trémières,
Sans plus aucun voile sur nous,
Sans plus aucun mystère en nous,
Oh dis, pouvoir, un jour,
Entrer à deux dans le lucide amour!
Je noie en tes deux yeux mon âme toute entière
Et l'élan fou de cette âme éperdue,
Pour que, plongée en leur douceur et leur prière,
194
Plus claire et mieux trempée, elle me soit rendue.
S'unir pour épurer son être,
Comme deux vitraux d'or en une même abside
Croisent leurs feux différemment lucides
Et se pénètrent!
Je suis parfois si lourd, si las,
D'être celui qui ne sait pas
Etre parfait, comme il se veut!
Mon coeur se bat contre ses voeux,
Mon coeur dont les plantes mauvaises,
Entre des rocs d'entêtement,
Dressent, sournoisement,
Leurs fleurs d'encre ou de braise;
Mon coeur si faux, si vrai, selon les jours,
Mon coeur contradictoire,
Mon coeur exagéré toujours
De joie immense ou de crainte attentatoire.
Pour nous aimer des yeux,
Lavons nos deux regards, de ceux
Que nous avons croisés, par milliers, dans la vie
Mauvaise et asservie.
L'aube est en fleur et en rosée
Et en lumière tamisée
Très douce:
On croirait voir de molles plumes
D'argent et de soleil, à travers brumes,
Frôler et caresser, dans le jardin, les mousses.
Nos bleus et merveilleux étangs
Tremblent et s'animent d'or miroitant,
Des vols émeraudés, sous les arbres, circulent;
Et la clarté, hors des chemins, des clos, des haies,
Balaie
La cendre humide, où traîne encor le crépuscule.
Au clos de notre amour, l'été se continue:
Un paon d'or, là-bas traverse une avenue;
Des pétales pavoisent,
195
--Perles, émeraudes, turquoises-L'uniforme sommeil des gazons verts;
Nos étangs bleus luisent, couverts
Du baiser blanc des nénuphars de neige;
Aux quinconces, nos groseillers font des cortèges;
Un insecte de prisme irrite un coeur de fleur;
De merveilleux sous-bois se jaspent de lueurs;
Et, comme des bulles légères, mille abeilles
Sur des grappes d'argent, vibrent, au long des treilles.
L'air est si beau qu'il paraît chatoyant;
Sous les midis profonds et radiants,
On dirait qu'il remue en roses de lumière;
Tandis qu'au loin, les routes coutumières,
Telles de lents gestes qui s'allongent vermeils,
A l'horizon nacré, montent vers le soleil.
Certes, la robe en diamants du bel été
Ne vêt aucun jardin d'aussi pure clarté;
Et c'est la joie unique éclose en nos deux âmes
Qui reconnait sa vie en ces bouquets de flammes.
Que tes yeux clairs, tes yeux d'été,
Me soient, sur terre,
Les images de la bonté.
Laissons nos âmes embrasées
Exalter d'or chaque flamme de nos pensées.
Que mes deux mains contre ton coeur
Te soient, sur terre,
Les emblèmes de la douceur.
Vivons pareils à deux prières éperdues
L'une vers l'autre, à toute heure, tendues.
Que nos baisers sur nos bouches ravies
Nous soient sur terre,
Les symboles de notre vie.
Dis-moi, ma simple et ma tranquille amie,
196
Dis, combien l'absence, même d'un jour,
Attriste et attise l'amour
Et le réveille, en ses brûlures endormies.
Je m'en vais au devant de ceux
Qui reviennent des lointains merveilleux,
Où, dès l'aube, tu es allée;
Je m'assieds sous un arbre, au détour de l'allée,
Et, sur la route, épiant leur venue,
Je regarde et regarde, avec ferveur, leurs yeux
Encore clairs de t'avoir vue.
Et je voudrais baiser leurs doigts qui t'ont touchée,
Et leur crier des mots qu'ils ne comprendraient pas,
Et j'écoute longtemps se cadencer leurs pas
Vers l'ombre, où les vieux soirs tiennent la nuit penchée.
En ces heures où nous sommes perdus
Si loin de tout ce qui n'est pas nous-mêmes.
Quel sang lustral ou quel baptême
Baigne nos coeurs vers tout l'amour tendus?
Joignant les mains, sans que l'on prie,
Tendant les bras, sans que l'on crie,
Mais adorant on ne sait quoi
De plus lointain et de plus pur que soi,
L'esprit fervent et ingénu,
Dites, comme on se fond, comme on se vit dans l'inconnu.
Comme on s'abîme en la présence
De ces heures de suprême existence,
Comme l'âme voudrait des cieux
Pour y chercher de nouveaux dieux,
Oh! l'angoissante et merveilleuse joie
Et l'espérance audacieuse
D'être, un jour, à travers la mort même, la proie
De ces affres silencieuses.
Oh! ce bonheur
Si rare et si frêle parfois
Qu'il nous fait peur!
197
Nous avons beau taire nos voix,
Et nous faire comme une tente,
Avec toute ta chevelure,
Pour nous créer un abri sûr,
Souvent l'angoisse en nos âmes fermente.
Mais notre amour étant comme un ange à genoux,
Prie et supplie,
Que l'avenir donne à d'autres que nous
Même tendresse et même vie,
Pour que leur sort de notre sort ne soit jaloux.
Et puis, aux jours mauvais, quand les grands soirs
Illimitent, jusques au ciel, le désespoir,
Nous demandons pardon à la nuit qui s'enflamme
De la douceur de notre âme.
Vivons, dans notre amour et notre ardeur,
Vivons si hardiment nos plus belles pensées
Qu'elles s'entrelacent, harmonisées
A l'extase suprême et l'entière ferveur.
Parce qu'en nos âmes pareilles,
Quelque chose de plus sacré que nous
Et de plus pur et de plus grand s'éveille,
Joignons les mains pour l'adorer à travers nous.
Il n'importe que nous n'ayons que cris ou larmes
Pour humblement le définir,
Et que si rare et si puissant en soit le charme,
Qu'à le goûter, nos coeurs soient prêts à défaillir.
Restons quand même et pour toujours, les fous
De cet amour presqu'implacable,
Et les fervents, à deux genoux,
Du Dieu soudain qui règne en nous,
Si violent et si ardemment doux
Qu'il nous fait mal et nous accable.
Sitôt que nos bouches se touchent,
Nous nous sentons tant plus clairs de nous-mêmes
198
Que l'on dirait des Dieux qui s'aiment
Et qui s'unissent en nous-mêmes;
Nous nous sentons le coeur si divinement frais
Et si renouvelé par leur lumière
Première
Que l'univers, sous leur clarté, nous apparaît.
La joie est à nos yeux l'unique fleur du monde
Qui se prodigue et se féconde,
Innombrable, sur nos routes d'en bas;
Comme là haut, par tas,
En des pays de soie où voyagent des voiles
Brille la fleur myriadaire des étoiles.
L'ordre nous éblouit, comme les feux, la cendre,
Tout nous éclaire et nous paraît: flambeau;
Nos plus simples mots ont un sens si beau
Que nous les répétons pour les sans cesse entendre.
Nous sommes les victorieux sublimes
Qui conquérons l'éternité,
Sans nul orgueil et sans songer au temps minime:
Et notre amour nous semble avoir toujours été.
Pour que rien de nous deux n'échappe à notre étreinte,
Si profonde qu'elle en est sainte
Et qu'à travers le corps même, l'amour soit clair,
Nous descendons ensemble au jardin de ta chair.
Tes seins sont là, ainsi que des offrandes,
Et tes deux mains me sont tendues;
Et rien ne vaut la naïve provende
Des paroles dites et entendues.
L'ombre des rameaux blancs voyage
Parmi ta gorge et ton visage
Et tes cheveux dénouent leur floraison,
En guirlandes, sur les gazons.
La nuit est toute d'argent bleu,
La nuit est un beau lit silencieux,
199
La nuit douce, dont les brises vont, une à une,
Effeuiller les grands lys dardés au clair de lune.
Bien que déjà, ce soir,
L'automne
Laisse aux sentes et aux orées,
Comme des mains dorées,
Lentes, les feuilles choir;
Bien que déjà l'automne,
Ce soir, avec ses bras de vent,
Moissonne
Sur les rosiers fervents,
Les pétales et leur pâleur,
Ne laissons rien de nos deux âmes
Tomber soudain avec ces fleurs.
Mais tous les deux autour des flammes
De l'âtre en or du souvenir,
Mais tous les deux blottissons-nous,
Les mains au feu et les genoux.
Contre les deuils à craindre ou à venir,
Contre le temps qui fixe à toute ardeur sa fin,
Contre notre terreur, contre nous-mêmes, enfin,
Blottissons-nous, près du foyer,
Que la mémoire en nous fait flamboyer.
Et si l'automne obère
A grands pans d'ombre et d'orages plânants,
Les bois, les pelouses et les étangs,
Que sa douleur du moins n'altère
L'intérieur jardin tranquillisé,
Où s'unissent, dans la lumière,
Les pas égaux de nos pensées.
Le don du corps, lorsque l'âme est donnée
N'est rien que l'aboutissement
De deux tendresses entraînées
L'une vers l'autre, éperdûment.
Tu n'es heureuse de ta chair
Si simple, en sa beauté natale,
200
Que pour, avec ferveur, m'en faire
L'offre complète et l'aumône totale.
Et je me donne à toi, ne sachant rien
Sinon que je m'exalte à te connaître,
Toujours meilleure et plus pure peut-être
Depuis que ton doux corps offrit sa fête au mien.
L'amour, oh! qu'il nous soit la clairvoyance
Unique, et l'unique raison du coeur,
A nous, dont le plus fol bonheur
Est d'être fous de confiance.
Fût-il en nous une seule tendresse,
Une pensée, une joie, une promesse,
Qui n'allât, d'elle-même, au devant de nos pas?
Fût-il une prière en secret entendue,
Dont nous n'ayons serré les mains tendues
Avec douceur, sur notre sein?
Fût-il un seul appel, un seul dessein,
Un voeu tranquille ou violent
Dont nous n'ayons épanoui l'élan?
Et, nous aimant ainsi,
Nos coeurs s'en sont allés, tels des apôtres,
Vers les doux coeurs timides et transis
Des autres:
Ils les ont conviés, par la pensée,
A se sentir aux nôtres fiancés,
A proclamer l'amour avec des ardeurs franches,
Comme un peuple de fleurs aime la même branche
Qui le suspend et le baigne dans le soleil;
Et notre âme, comme agrandie, en cet éveil,
S'est mise à célébrer tout ce qui aime,
Magnifiant l'amour pour l'amour même,
Et à chérir, divinement, d'un désir fou,
Le monde entier qui se résume en nous.
Le beau jardin fleuri de flammes
Qui nous semblait le double ou le miroir,
201
Du jardin clair que nous portions dans l'âme,
Se cristallise en gel et or, ce soir.
Un grand silence blanc est descendu s'asseoir
Là-bas, aux horizons de marbre,
Vers où s'en vont, par défilés, les arbres
Avec leur ombre immense et bleue
Et régulière, à côté d'eux.
Aucun souffle de vent, aucune haleine.
Les grands voiles du froid,
Se déplient seuls, de plaine en plaine,
Sur des marais d'argent ou des routes en croix.
Les étoiles paraissent vivre.
Comme l'acier, brille le givre,
A travers l'air translucide et glacé.
De clairs métaux pulvérisés
A l'infini, semblent neiger
De la pâleur d'une lune de cuivre.
Tout est scintillement dans l'immobilité.
Et c'est l'heure divine, où l'esprit est hanté
Par ces mille regards que projette sur terre,
Vers les hasards de l'humaine misère,
La bonne et pure et inchangeable éternité.
S'il arrive jamais
Que nous soyons, sans le savoir,
Souffrance ou peine ou désespoir,
L'un pour l'autre; s'il se faisait
Que la fatigue ou le banal plaisir
Détendissent en nous l'arc d'or du haut désir;
Si le cristal de la pure pensée
De notre amour doit se briser,
Si malgré tout, je me sentais
Vaincu pour n'avoir pas été
Assez en proie à la divine immensité
De la bonté;
Alors, oh! serrons-nous comme deux fous sublimes
Qui sous les cieux cassés, se cramponnent aux cimes
202
Quand même.--Et d'un unique essor
L'âme en soleil, s'exaltent dans la mort.
~ Emile Verhaeren,
266:Adam Bell, Clym Of The Clough, And William Of
Cloudesly
Part the First
Mery it was in the grene forest
Amonge the leves grene,
Wheras men hunt east and west,
Wyth bowes and arrowes kene,
To ryse the dere out of theyr denne,
Suche sightes hath ofte bene sene,
As by thre yemen of the north countrey,
By them it is I meane.
The one of them hight Adam Bel,
The other Clym of the Clough,
The thyrd was William of Cloudesly,
An archer good ynough.
They were outlawed for venyson,
These yemen everychone;
They swore them brethren upon a day,
To Englyshe-wood for to gone.
Now lith and lysten, gentylmen,
That of myrthes loveth to here:
Two of them were single men,
The third had a wedded fere.
Wyllyam was the wedded man,
Muche more then was hys care:
He sayde to hys brethren upon a day,
To Carleile he would fare,
For to speke with fayre Alyce his wife,
And with hys chyldren thre.
'By my trouth,' sayde Adam Bel,
'Not by the counsell of me.
25
'For if ye go to Carleile, brother,
And from thys wylde wode wende,
If the justice may you take,
Your lyfe were at an ende.'
'If that I come not to-morrowe, brother,
By pryme to you agayne,
Truste you then that I am 'taken,'
Or else that I am slayne.'
He toke hys leave of hys brethren two,
And to Carleile he is gon;
There he knocked at hys owne windowe,
Shortlye and anone.
'Wher be you, fayre Alyce,' he sayd,
'My wife and chyldren thre?
Lyghtly let in thyne owne husbande,
Wyllyam of Cloudesle.'
'Alas!' then sayde fayre Alyce,
And syghed wonderous sore,
'Thys place hath been besette for you,
Thys halfe yere and more.'
'Now am I here,' sayde Cloudesle,
'I would that in I were:
Now fetche us meate and drynke ynoughe,
And lets make good chere.'
She fetched hym meate and drynke plentye,
Lyke a true wedded wyfe,
And pleased hym wyth that she had,
Whome she loved as her lyfe.
There lay an old wyfe in that place,
A lytle besyde the fyre,
Whych Wyllyam had found, of charytye,
More than seven yere.
Up she rose and forth she goes,
26
Evill mote she speede therfore,
For she had sett no fote on ground
In seven yere before.
She went unto the justice-hall,
As fast as she could hye:
'Thys night,' shee sayd, 'is come to town
Wyllyam of Cloudesle.'
Thereof the justice was full fayne,
And so was the shirife also;
'Thou shalt not trauaile hether, dame, for nought,
Thy meed thou shalt have ore thou go.'
They gave to her a ryght good goune
Of scarlate, 'and of graine:'
She toke the gyft and home she wente,
And couched her doune agayne.
They rysed the towne of mery Carleile
In all the haste they can,
And came thronging to Wyllyames house,
As fast as they might gone.
There they besette that good yeman,
Round about on every syde,
Wyllyam hearde great noyse of folkes,
That thither-ward fast hyed.
Alyce opened a back-wyndow,
And loked all aboute,
She was ware of the justice and shirife bothe,
Wyth a full great route.
'Alas! treason,' cryed Alyce,
'Ever wo may thou be!
Goe into my chamber, husband,' she sayd,
'Swete Wyllyam of Cloudesle.'
He toke hys sweard and hys bucler,
Hys bow and hys chyldren thre,
And wente into hys strongest chamber,
27
Where he thought the surest to be.
Fayre Alyce, like a lover true,
Took a pollaxe in her hande:
Said, 'He shal dye that cometh in
Thys dore, whyle I may stand.'
Cloudesle bente a right good bowe,
That was of a trusty tre,
He smot the justise on the brest,
That hys arowe brest in thre.
''A' curse on his harte,' saide William,
'Thys day thy cote dyd on;
If it had ben no better then meyne,
It had gone nere thy bone.'
'Yelde the, Cloudesle,' sayd the justise,
'And thy bowe and thy arrowes the fro.'
''A' curse on hys hart,' sayd fair Alyce,
'That my husband councelleth so.'
'Set fyre on the house,' saide the sherife,
'Syth it wyll no better be,
And brenne we therin William,' he saide,
'Hys wyfe and chyldren thre.'
They fyred the house in many a place,
The fyre flew up on hye;
'Alas!' then cryed fayre Alice,
'I se we here shall dy.'
William openyd a backe wyndow,
That was in hys chamber hye,
And there with sheetes he did let downe
His wyfe and chyldren thre.
'Have here my treasure,' sayde William,
'My wyfe and my chyldren thre,
For Christes love do them no harme,
But wreke you all on me.'
28
Wyllyam shot so wondrous well,
Tyll hys arrowes were all agoe,
And the fyre so fast upon hym fell,
That hys bowstryng brent in two.
The sparkles brent and fell upon
Good Wyllyam of Cloudesle;
Than was he a wofull man, and sayde,
'This is a cowardes death to me.
'Lever had I,' sayde Wyllyam,
'With my sworde in the route to renne,
Then here among myne enemyes wode,
Thus cruelly to bren.'
He toke hys sweard and hys buckler,
And among them all he ran;
Where the people were most in prece,
He smot downe many a man.
There myght no man abyde hys stroke,
So fersly on them he ran;
Then they threw wyndowes and dores on him,
And so toke that good yeman.
There they hym bounde both hand and fote,
And in depe dungeon hym cast;
'Now Cloudesle,' sayd the justice,
'Thou shalt be hanged in hast.'
''A payre of new gallowes,'' sayd the sherife,
''Now shal I for the make;'
And the gates of Carleil shal be shutte:
No man shal come in therat.
'Then shall not helpe Clym of the Cloughe,
Nor yet shall Adam Bell,
Though they came with a thousand mo,
Nor all the devels in hell.'
Early in the mornynge the justice uprose,
To the gates first gan he gon,
29
And commaunded to be shut full close
Lightile everychone.
Then went he to the market place,
As fast as he coulde hye;
A payre of new gallowes there he set up
Besyde the pyllorye.
A lytle boy 'amonge them asked,'
'What meaneth that gallow-tre?'
They sayde 'to hange a good yeman,
Called Wyllyam of Cloudesle.'
That lytle boye was the towne swyne-heard,
And kept fayre Alyces swyne;
Oft he had seene William in the wodde,
And geuen hym there to dyne.
He went out att a crevis in the wall,
And lightly to the woode dyd gone;
There met he with these wightye yemen
Shortly and anone.
'Alas!' then sayde that lytle boye,
'Ye tary here all to longe;
Cloudesle is taken and dampned to death,
All readye for to honge.'
'Alas!' then sayd good Adam Bell,
'That ever we see thys daye!
He had better with us have taryed,
So ofte as we dyd hym praye.
'He myght have dwelt in grene foreste,
Under the shadowes grene,
And have kepte both hym and us in reste,
Out of trouble and teene.'
Adam bent a ryght good bow,
A great hart sone hee had slayne;
'Take that, chylde,' he sayed, 'to thy dynner,
And bryng me myne arrowe agayne.'
30
'Now go we hence,' sayd these wightye yeomen,
'Tary we no lenger here;
We shall hym borowe, by God his grace,
Though we bye it full dere.'
To Caereil wente these good yemen,
All in a mornyng of Maye.
Here is a Fyt of Cloudeslye,
And another is for to saye.
Part the Second
And when they came to mery Carleile,
All in 'the' mornynge tyde,
They founde the gates shut them untyll
About on every syde.
'Alas!' then sayd good Adam Bell,
'That ever we were made men!
These gates be shut so wonderous fast,
We may not come therein.'
Then bespake him Clym of the Clough,
'Wyth a wyle we wyl us in bryng;
Let us saye we be messengers,
Streyght come nowe from our king.'
Adam said, 'I have a letter written,
Now let us wysely werke,
We wyl saye we have the kynges seale;
I holde the porter no clerke.'
Then Adam Bell bete on the gate,
With strokes great and stronge;
The porter marveiled who was therat,
And to the gate he throng.
'Who is there nowe,' sayd the porter
'That maketh all thys knockinge?'
31
'We be tow messengers,' quoth Clim of the Clough,
'Be come ryght from our kyng.'
'We have a letter,' sayd Adam Bel,
'To the justice we must it bryng;
Let us in, our message to do,
That we were agayne to the kyng.'
'Here commeth none in,' sayd the porter,
'By Hym that dyed on a tre,
Tyll a false thefe be hanged up,
Called Wyllyam of Cloudesle.'
Then spake the good yeman Clym of the Clough,
And swore by Mary fre,
'And if that we stande long wythout,
Lyke a thefe hanged thou shalt be.
'Lo! here we have the kynges seale;
What, lurden, art thou wode?'
The porter went it had ben so,
And lyghtly dyd off hys hode.
'Welcome be my lordes seale,' he saide;
'For that ye shall come in.'
He opened the gate full shortlye,
And euyl openyng for him.
'Now are we in,' sayde Adam Bell,
'Whereof we are full faine,
But Christ he knowes, that harowed hell,
How we shall com out agayne.'
'Had we the keys,' said Clim of the Clough,
'Ryght wel then shoulde we spede;
Then might we come out wel ynough
When we se tyme and nede.'
They called the porter to counsell,
And wrange hys necke in two,
And caste hym in a depe dongeon,
And toke hys keys hym fro.
32
'Now am I porter,' sayd Adam Bel,
'Se, brother, the keys are here;
The worst porter to merry Carleile,
That ye had thys hundred yere.
'And now wyll we our bowes bend,
Into the towne wyll we go,
For to delyuer our dere brother,
That lyeth in care and wo.'
Then they bent theyr good ewe bowes,
And loked theyr stringes were round;
The markett place in mery Carleile
They beset in that stound.
And as they loked them besyde,
A paire of new galowes 'they' see,
And the justice with a quest of squyers,
Had judged William hanged to be.
And Cloudesle lay redy there in a carte,
Fast bound both fote and hande,
And a stronge rop about hys necke,
All readye for to hange.
The justice called to him a ladde,
Cloudesles clothes hee shold have,
To take the measure of that yeman,
Thereafter to make hys grave.
'I have sene as great mervaile,' saild Cloudesle,
'As betweyne thys and pryme,
He that maketh a grave for me,
Hymselfe may lye therin.'
'Thou speakest proudlye,' said the justice,
'I shall the hange with my hande.'
Full wel herd this his brethren two,
There styll as they dyd stande.
Then Cloudesle cast hys eyen asyde,
33
And saw hys 'brethren twaine'
At a corner of the market place,
Redy the justice for to slaine.
'I se comfort,' sayd Cloudesle,
'Yet hope I well to fare;
If I might have my handes at wyll,
Ryght lytle wolde Icare.'
Then spake good Adam Bell
To Clym of the Clough so free,
'Brother, se ye marke the justyce wel,
Lo yonder you may him se.
'And at the shyrife shote I wyll,
Stronglyt wyth an arrowe kene;
A better shote in mery Carleile
Thys seven yere was not sene.'
They loosed their arrowes both at once,
Of no man had they dread;
The one hyt the justice, the other sheryfe,
That both theyr sides gan blede.
All men voyded, that them stode nye,
When the justice fell to the grounde,
And the sherife nye hym by,
Eyther had his deathes wounde.
All the citizens fast gan flye,
They durst no longer abyde;
There lyghtly they loosed Cloudeslee,
Where he with ropes lay tyde.
Wyllyam start to an officer of the towne,
Hys axe out of hys hande he wronge,
On eche syde he smote them downe,
Hee thought he taryed to long.
Wyllyam sayde to hys brethren two,
'Thys daye let us lyve and de;
If ever you have nede as I have now,
34
The same shall you finde by me.'
They shot so well in that tyde,
For theyr stringes were of silke ful sure,
That they kept the stretes on every side:
That batayle did long endure.
The fought together as brethren tru,
Lyke hardy men and bolde;
Many a man to the ground they thrue,
And many a herte made colde.
But when their arrowes were all gon,
Men preced to them full fast;
They draw theyr swordes then anone,
And theyr bowes from them they cast.
They went lyghtlye on theyr way,
Wyth swordes and buclers round;
By that it was myd of the day,
They made many a wound.
There was many an out-horne in Carleil blowen,
And the belles bacward dyd ryng;
Many a woman sayde alas!
And many theyr handes dyd wryng.
The mayre of Carleile forth was com,
Wyth hym a ful great route;
These yemen dred hym full sore,
Of theyr lyves they stode in great doute.
The mayre came armed a full great pace,
With a pollaxe in hys hande;
Many a strong man wyth him was,
There in that stowre to stande.
The mayre smot at Cloudesle with his bil,
Hys bucler he brast in two;
Full many a yeman with great evyll,
'Alas! treason' they cryed for wo.
'Kepe we the gates fast,' they bad,
35
'That these traytours thereout not go.'
But al for nought was that they wrought,
For so fast they downe were layde,
Tyll they all thre, that so manfulli fought,
Were gotten without at a braide.
'Have here your keyes,' sayd Adam Bel,
'Myne office I here forsake;
If you do by my counsell,
A new porter do ye make.'
He threw theyr keys at theyr heads,
And bad them evell to thryve;
And all that letteth any good yeman
To come and comfort his wyfe.
Thus be these good yemen gon to the wod,
And lyghtly as lefe on lynde;
The lough and be mery in theyr mode,
Theyr enemyes were ferr behynd.
And when they came to Englyshe-wode,
Under the trusty tre,
There they found bowes full good,
And arrowes full great plentye.
'So God me help,' sayd Adam Bell
And Clym of the Clough so fre,
'I would we were in mery Carleile,
Before that fayre meynye.'
They set them downe and made good chere,
And eate and dranke full well:
A second Fyt of the wightye yeomen:
Another I wyll you tell.
Part the Third.
As they sat in Englyshe-wood,
36
Under the green-wode tre,
They thought they herd a woman wepe,
But her they mought not se.
Sore then syghed the fayre Alyce:
'That ever I sawe thys day!
For nowe is my dere husband slayne,
Alas! and wel-a-way!
'Myght I have spoken wyth hys dere brethren,
Or with eyther of them twayne,
To shew to them what him befell,
My heart were out of payne.'
Cloudesle walked a lytle beside,
He looked under the grene wood linde,
He was ware of his wyfe, and chyldren thre,
Full wo in harte and mynde.
'Welcome, wyfe,' then sayde Wyllyam,
'Under 'this' trusti tre;
I had wende yesterdaye, by swete Saynt John,
Thou sholdest me never 'have' se.'
'Now well is me that ye be here,
My harte is out of wo.'
'Dame,' he sayde, 'be mery and glad,
And thanke my brethren two.'
'Herof to speake,' said Adam Bell,
'I-wis it is no bote;
The meate, that we must supp withall,
It runneth yet fast on fote.'
Then went they downe into a launde,
These noble archares all thre,
Eche of them slew a hart of greece,
The best that they cold se.
'Have here the best, Alyce, my wyfe,'
Sayd Wyllyam of Cloudesle;
'By cause ye so bouldly stode by me,
37
When I was slayne full nye.'
Then went they to suppere,
Wyth suche meate as they had,
And thanked God of ther fortune;
They were both mery and glad.
And when they had supped well,
Certayne wythouten lease,
Cloudesle sayd, 'We wyll to our kyng,
To get us a charter of peace.
'Alyce shal be at sojournyng
In a nunnery here besyde;
My tow sonnes shall wyth her go,
And ther they shall abyde.
'Myne eldest son shall go wyth me,
For hym have 'you' no care,
And he shall breng you worde agayn,
How that we do fare.'
Thus be these yemen to London gone,
As fast as they myght 'he',
Tyll they came to the kynges palace,
Where they woulde nedes be.
And whan they came to the kynges courte,
Unto the pallace gate,
Of no man wold they aske no leave,
But boldly went in therat.
They preced prestly into the hall,
Of no man had they dreade;
The porter came after and dyd them call,
And with them gan to chyde.
The usher sayde, 'Yemen, what wold ye have?
I pray you tell to me;
You myght thus make offycers shent:
Good Syrs, of whence be ye?'
38
'Syr, we be out-lawes of the forest,
Certayne withouten lease,
And hether we be come to our kyng,
To get us a charter of peace.'
And when they came before the kyng,
As it was the lawe of lande
The kneled downe without lettyng,
And eche held up his hand.
The sayed, 'Lorde, we beseche the here,
That ye wyll graunt us grace,
For we have slayne your fate falow dere
In many a sondry place.'
'What be your nams?' then said our king,
'Anone that you tell me:'
They sayd, 'Adam Bell, Clim of the Clough,
And Wyllyam of Cloudesle.'
'Be ye those theves,' then sayd our kyng,
'That men have tolde of to me?
Here to God I make an avowe,
Ye shal be hanged al thre.
'Ye shal be dead without mercy,
As I am kynge of this lande.'
He commanded his officers everichone
Fast on them to lay hande.
There they toke these good yemen,
And arested them al thre:
'So may I thryve,' sayd Adam Bell,
'Thys game lyketh not me.
'But, good Lorde, we beseche you now,
That yee graunt us grace.
Insomuche as we do to you come,
Or els that we may fro you passe,
'With such weapons as we have here,
Tyll we be out of your place;
39
And yf we lyve this hundreth yere,
We wyll aske you no grace.'
'Ye speake proudly,' sayd the kynge,
'Ye shall be hanged all thre.'
'That were great pitye,' then sayd the quene,
'If any grace myght be.
'My Lorde, whan I came fyrst into this lande,
To be your wedded wyfe,
The fyrst boone that I wold aske,
Ye would graunt it me belyfe;
'And I never asked none tyll now,
Therefore, good Lorde, graunt it me.'
'Now aske it, madam,' sayd the kynge,
'And graunted it shal be.'
'Then, good my Lord, I you beseche,
These yemen graunt ye me.'
'Madame, ye might have asked a boone
That shuld have been worth them all thre.
'Ye myght have asked towres and townes,
Parkes and forestes plente.'
'None soe pleasant to my pay,' shee sayd;
'Nor none so lefe to me.'
'Madame, sith it is your desyre,
Your askyng graunted shal be;
But I had lever have given you
Good market townes thre.'
The quene was a glad woman,
And sayde, 'Lord, gramarcy;
I dare undertake for them,
That true men shal they be.
'But, good my Lord, speke som mery word,
That comfort they may se.'
'I graunt you grace,' then sayd our king,
'Washe, felos, and to meate go ye.'
40
They had not setten but a whyle,
Certayne without lesynge,
There came messengers out of the north,
With letters to our kynge.
And whan the came before the kynge,
They knelt downe on theyr kne,
And sayd, 'Lord, your officers grete you well,
Of Carleile in the north cuntre.'
'How fareth my justice,' sayd the kyng,
'And my sherife also?'
'Syr, they be slayne, without leasynge,
And many an officer mo.'
'Who hath them slayne?' sayd the kyng;
'Anone thou tell to me:'
'Adam Bell, and Clime of the Clough,
And Wyllyam of Cloudesle.'
'Alas for rewth!' then sayd our kynge,
'My hart is wonderous sore;
I had lever than a thousande pounde,
I had knowne of thys before.
'For I have graunted them grace,
And that forthynketh me,
But had I knowne all thys before,
They had been hanged all thre.'
The kyng hee opened the letter anone,
Hymselfe he red it thro,
And founde how these outlawes had slain
Thre hundred men and mo.
Fyrst the justice and the sheryfe,
And the mayre of Carleile towne;
Of all the constables and catchipolles
Alyve were 'scant' left one.
The baylyes and the bedyls both,
41
And the sergeauntes of the law,
And forty fosters of the fe,
These outlawes had yslaw,
And broke his parks, and slayne his dere;
Of all they chose the best;
So perelous out-lawes as they were,
Walked not by easte nor west.
When the kynge this letter had red,
In hys harte he syghed sore;
'Take up the tables, anone,' he bad,
'For I may eat no more.'
The kyng called hys best archars,
To the buttes wyth hym to go;
'I wyll se these felowes shote,' he sayd,
'In the north have wrought this wo.'
The kynges bowmen buske them blyve,
And the quenes archers also,
So dyd these thre wyghtye yemen,
With them they thought to go.
There twyse or thryse they shote about,
For to assay theyr hande;
There was no shote these yemen shot,
That any prycke myght stand.
Then spake Wyllyam of Cloudesle,
'By Him that for me dyed,
I hold hym never no good archar,
That shoteth at buttes so wyde.'
'At what a butte now wold ye shote,
I pray thee tell to me?'
'At suche a but, Syr,' he sayd,
'As men use in my countre.'
Wyllyam wente into a fyeld,
And 'with him' his two brethren:
There they set up two hasell roddes,
42
Full twenty score betwene.
'I hold him an archar,' said Cloudesle,
'That yonder wande cleveth in two;'
'Here is none suche,' sayd the kyng,
'Nor none that can so do.'
'I shall assaye, Syr,' sayd Cloudesle,
'Or that I farther go.'
Cloudesly, with a bearyng arowe,
Clave the wand in two.
'Thou art the best archer,' then said the king,
'For sothe that ever I se.'
'And yet for your love,' sayd Wyllyam,
'I wyll do more maystery.'
'I have a sonne is seven yere olde,
He is to me full deare;
I wyll hym tye to stake,
All shall se that be here,
'And lay an apple upon hys head,
And go syxe score hym fro,
And I my selfe, with a brode arrow,
Shall cleve the apple in two.'
'Now haste the,' then sayd the kyng,
'By Hym that dyed on a tre;
By yf thou do not as thou hest sayde,
Hanged shalt thou be.
'And thou touche his head or gowne,
In syght that men may se,
By all the sayntes that be in heaven,
I shall hange you all thre.'
'That I have promised,' said William,
'That I wyll never forsake:'
And there even before the kynge,
In the earth he drove a stake,
43
And bound thereto his eldest sonne,
And bad hym stand styll therat,
And turned the childes face him fro,
Because he should not start.
An apple upon his head he set,
And then his bowe he bent;
Syxe score paces they were meaten,
And thether Cloudesle went.
There he drew out a fayr brode arrowe,
Hys bowe was great and longe,
He set that arrowe in his bowe,
That was both styffe and stronge.
He prayed the people, that wer there,
That they would still stand,
'For he that shoteth for such a wager,
Behoveth a stedfast hand.'
Muche people prayed for Cloudesle,
That hys lyfe saved myght be,
And whan he made hym redy to shote,
There was many weeping ee.
'But' Cloudesle clefte the apple in two,
As many a man myght se.
'Over Gods forbode,' sayde the kinge,
'That thou shold shote at me.
'I geve thee eightene pence a day,
And my bowe shalt thou bere,
And over all the north countre,
I make thee chyfe rydere.'
'And I thyrtene pence a day,' said the quene,
'By God and by my fay;
Come feche thy payment when thou wylt,
No man shall say the nay.'
'Wyllyam, I make the a gentleman,
Of clthyng and of fe,
44
And thy two brethren, yemen of my chambre,
For they are so semely to se.
'Your sonne, for he is tendre of age,
Of my wyne-seller he shall be,
And when he commeth to mans estate,
Better avaunced shall he be.'
'And, Wyllyam, bring to me your wife,' said the quene.
'Me longeth her sore to se;
She shall be my chefe gentlewoman,
To governe my nurserye.'
The yemen thanked them full curteously,
'To some byshop wyl we wend,
Of all the synnes that we have done
To be assoyld at his hand.'
So forth be gone these good yemen,
As fast as they might 'he;'
And after came and dwelled with the kynge,
And dyed good men all thre.
Thus endeth the lives of these good yemen,
God send them eternall blysse,
And all that with a hand-bowe shoteth,
That of heven they may never mysse. Amen.
~ Anonymous Olde English,
267:The Four Monarchyes, The Assyrian Being The First,
Beginning Under Nimrod, 131. Years After The Floo
When time was young, & World in Infancy,
Man did not proudly strive for Soveraignty:
But each one thought his petty Rule was high,
If of his house he held the Monarchy.
This was the golden Age, but after came
The boisterous son of Chus, Grand-Child to Ham,
That mighty Hunter, who in his strong toyles
Both Beasts and Men subjected to his spoyles:
The strong foundation of proud Babel laid,
Erech, Accad, and Culneh also made.
These were his first, all stood in Shinar land,
From thence he went Assyria to command,
And mighty Niniveh, he there begun,
Not finished till he his race had run.
Resen, Caleh, and Rehoboth likewise
By him to Cities eminent did rise.
Of Saturn, he was the Original,
Whom the succeeding times a God did call,
When thus with rule, he had been dignifi'd,
One hundred fourteen years he after dy'd.
Belus.
Great Nimrod dead, Belus the next his Son
Confirms the rule, his Father had begun;
Whose acts and power is not for certainty
Left to the world, by any History.
But yet this blot for ever on him lies,
He taught the people first to Idolize:
Titles Divine he to himself did take,
Alive and dead, a God they did him make.
This is that Bel the Chaldees worshiped,
Whose Priests in Stories oft are mentioned;
This is that Baal to whom the Israelites
So oft profanely offered sacred Rites:
This is Beelzebub God of Ekronites,
Likewise Baalpeor of the Mohabites,
His reign was short, for as I calculate,
At twenty five ended his Regal date.
101
Ninus.
His Father dead, Ninus begins his reign,
Transfers his seat to the Assyrian plain;
And mighty Nineveh more mighty made,
Whose Foundation was by his Grand-sire laid:
Four hundred forty Furlongs wall'd about,
On which stood fifteen hundred Towers stout.
The walls one hundred sixty foot upright,
So broad three Chariots run abrest there might.
Upon the pleasant banks of Tygris floud
This stately Seat of warlike Ninus stood:
This Ninus for a God his Father canonized,
To whom the sottish people sacrificed.
This Tyrant did his Neighbours all oppress,
Where e're he warr'd he had too good success.
Barzanes the great Armenian King
By force and fraud did under Tribute bring.
The Median Country he did also gain,
Thermus their King he caused to be slain;
An Army of three millions he led out
Against the Bactrians (but that I doubt)
Zoreaster their King he likewise slew,
And all the greater Asia did subdue.
Semiramis from Menon did he take
Then drown'd himself, did Menon for her sake.
Fifty two years he reign'd, (as we are told)
The world then was two thousand nineteen old.
Semiramis.
This great oppressing Ninus, dead and gone,
His wife Semiramis usurp'd the Throne;
She like a brave Virago played the Rex
And was both shame and glory of her Sex:
Her birth place was Philistines Ascolan,
Her mother Dorceta a Curtizan.
Others report she was a vestal Nun,
Adjudged to be drown'd for th'crime she'd done.
Transform'd into a Fish by Venus will,
Her beauteous face, (they feign) reteining still.
Sure from this Fiction Dagon first began,
Changing the womans face into a man:
But all agree that from no lawfull bed,
This great renowned Empress issued:
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For which she was obscurely nourished,
Whence rose that Fable, she by birds was fed.
This gallant Dame unto the Bactrian warre,
Accompanying her husband Menon farr,
Taking a town, such valour she did show,
That Ninus amorous of her soon did grow,
And thought her fit to make a Monarchs wife,
Which was the cause poor Menon lost his life:
She flourishing with Ninus long did reign,
Till her Ambition caus'd him to be slain.
That having no Compeer, she might rule all,
Or else she sought revenge for Menon's fall.
Some think the Greeks this slander on her cast,
As on her life Licentious, and unchast,
That undeserv'd, they blur'd her name and fame
By their aspersions, cast upon the same:
But were her virtues more or less, or none,
She for her potency must go alone.
Her wealth she shew'd in building Babylon,
Admir'd of all, but equaliz'd of none;
The Walls so strong, and curiously was wrought,
That after Ages, Skill by them was taught:
With Towers and Bulwarks made of costly stone,
Quadrangle was the form it stood upon.
Each Square was fifteen thousand paces long,
An hundred gates it had of mettal strong:
Three hundred sixty foot the walls in height,
Almost incredible, they were in breadth
Some writers say, six Chariots might affront
With great facility, march safe upon't:
About the Wall a ditch so deep and wide,
That like a River long it did abide.
Three hundred thousand men here day by day
Bestow'd their labour, and receiv'd their pay.
And that which did all cost and Art excell,
The wondrous Temple was, she rear'd to Bell:
Which in the midst of this brave Town was plac'd,
Continuing till Xerxes it defac'd:
Whose stately top above the Clouds did rise,
From whence Astrologers oft view'd the Skies.
This to describe in each particular,
A structure rare I should but rudely marre.
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Her Gardens, Bridges, Arches, mounts and spires
All eyes that saw, or Ears that hear admires,
In Shinar plain on the Euphratian flood
This wonder of the world, this Babel stood.
An expedition to the East she made
Staurobates, his Country to invade:
Her Army of four millions did consist,
Each may believe it as his fancy list.
Her Camels, Chariots, Gallyes in such number,
As puzzles best Historians to remember;
But this is wonderful, of all those men,
They say, but twenty e're came back agen.
The River Judas swept them half away,
The rest Staurobates in fight did slay;
This was last progress of this mighty Queen,
Who in her Country never more was seen.
The Poets feign'd her turn'd into a Dove,
Leaving the world to Venus soar'd above:
Which made the Assyrians many a day,
A Dove within their Ensigns to display:
Forty two years she reign'd, and then she di'd
But by what means we are not certifi'd.
Ninias or Zamies.
His Mother dead, Ninias obtains his right,
A Prince wedded to ease and to delight,
Or else was his obedience very great,
To sit thus long (obscure) rob'd of his Seat.
Some write his Mother put his habit on,
Which made the people think they serv'd her Son:
But much it is, in more then forty years
This fraud in war nor peace at all appears:
More like it is his lust with pleasures fed,
He sought no rule till she was gone and dead.
VVhat then he did of worth can no man tell,
But is suppos'd to be that Amraphel
VVho warr'd with Sodoms and Gomorrahs King,
'Gainst whom his trained bands Abram did bring,
But this is farre unlike, he being Son
Unto a Father, that all Countryes won
So suddenly should loose so great a state,
VVith petty Kings to joyne Confederate.
Nor can those Reasons which wise Raileih finds,
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VVell satisfie the most considerate minds:
VVe may with learned Vsher better say,
He many Ages liv'd after that day.
And that Semiramis then flourished
VVhen famous Troy was so beleaguered:
VVhat e're he was, or did, or how it fell,
VVe may suggest our thoughts but cannot tell.
For Ninias and all his race are left
In deep oblivion, of acts bereft:
And many hundred years in silence sit,
Save a few Names a new Berosus writ.
And such as care not what befalls their fames,
May feign as many acts as he did Names;
It may suffice, if all be true that's past.
T'Sardanapalas next, we will make haste.
Sardanapalas
Sardanapalas, Son to Ocrazapes,
VVho wallowed in all voluptuousness,
That palliardizing sot that out of dores,
Ne're shew'd his face but revell'd with his whores
Did wear their garbs, their gestures imitate,
And in their kind, t'excel did emulate.
His baseness knowing, and the peoples hate
Kept close, fearing his well deserved fate;
It chanc'd Arbaces brave unwarily,
His Master like a Strumpet clad did spye.
His manly heart disdained (in the least)
Longer to serve this Metamorphos'd Beast;
Unto Belosus then he brake his mind,
Who sick of his disease, he soon did find
These two, rul'd Media and Babilon
Both for their King, held their Dominion;
Belosus promised Arbaces aid,
Arbaces him fully to be repayd.
The last: The Medes and Persians do invite
Against their monstrous King, to use their might.
Belosus, the Chaldeans doth require
And the Arabians, to further his desire:
These all agree, and forty thousand make
The Rule, from their unworthy Prince to take:
These Forces mustered. and in array
Sardanapalus leaves his Apish play.
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And though of wars, he did abhor the sight;
Fear of his diadem did force him fight:
And either by his valour, or his fate,
Arbaces Courage he did so abate;
That in dispair, he left the Field and fled,
But with fresh hopes Belosus succoured,
From Bactria, an Army was at hand
Prest for this Service by the Kings Command:
These with celerity Arbaces meet,
And with all Terms of amity them greet.
With promises their necks now to unyoke,
And their Taxations sore all to revoke;
T'infranchise them, to grant what they could crave,
No priviledge to want, Subjects should have,
Only intreats them, to joyn their Force with his,
And win the Crown, which was the way to bliss.
Won by his loving looks, more by his speech,
T'accept of what they could, they all beseech:
Both sides their hearts their hands, & bands unite,
And set upon their Princes Camp that night;
Who revelling in Cups, sung care away,
For victory obtain'd the other day:
And now surpris'd, by this unlookt for fright,
Bereft of wits, were slaughtered down right.
The King his brother leavs, all to sustain,
And speeds himself to Niniveh amain.
But Salmeneus slain, the Army falls;
The King's pursu'd unto the City Walls,
But he once in, pursuers came to late,
The Walls and Gates their hast did terminate,
There with all store he was so well provided:
That what Arbaces did, was but derided:
Who there incamp'd, two years for little end,
But in the third, the River prov'd his friend,
For by the rain, was Tygris so o'reflown,
Part of that stately Wall was overthrown.
Arbaces marches in the Town he takes,
For few or none (it seems) resistance makes:
And now they saw fulfil'd a Prophesy,
That when the River prov'd their Enemy,
Their strong wal'd Town should suddenly be taken
By this accomplishment, their hearts were shaken.
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Sardanapalas did not seek to fly,
This his inevitable destiny;
But all his wealth and friends together gets,
Then on himself, and them a fire he sets.
This was last Monarch of great Ninus race
That for twelve hundred years had held the place;
Twenty he reign'd same time, as Stories tell,
That Amaziah was King of Israel.
His Father was then King (as we suppose)
VVhen Jonah for their sins denounc'd those woes.
He did repent, the threatning was not done,
But now accomplish'd in his wicked Son.
Arbaces thus of all becoming Lord,
Ingeniously with all did keep his word.
Of Babylon Belosus he made King,
VVith overplus of all the wealth therein.
To Bactrians he gave their liberty,
Of Ninivites he caused none to dye.
But suffer'd with their goods, to go else where,
Not granting them now to inhabit there:
For he demolished that City great,
And unto Media transfer'd his Seat.
Such was his promise which he firmly made,
To Medes and Persians when he crav'd their aid:
A while he and his race aside must stand,
Not pertinent to what we have in hand;
And Belochus in's progeny pursue,
VVho did this Monarchy begin anew.
Belosus or Belochus.
Belosus setled in his new old Seat,
Not so content but aiming to be great,
Incroaching still upon the bordering lands,
Till Mesopotamia he got in's hands.
And either by compound or else by strength,
Assyria he gain'd also at length;
Then did rebuild, destroyed Nineveh,
A costly work which none could do but he,
VVho own'd the Treasures of proud Babylon,
And those that seem'd with Snrdanapal's gone;
For though his Palace did in ashes lye,
The fire those Mettals could not damnifie;
From these with diligence he rakes,
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Arbaces suffers all, and all he takes,
He thus inricht by this new tryed gold.
Raises a Phænix new, from grave o'th' old;
And from this heap did after Ages see
As fair a Town, as the first Niniveh.
VVhen this was built, and matters all in peace
Molests poor Israel, his wealth t'increase.
A thousand Talents of Menahem had,
(Who to be rid of such a guest was glad
In sacrid writ he's known by name of Pul,
Which makes the world of difference so full.
That he and Belochus could not one be,
But Circumstance doth prove the verity;
And times of both computed so fall out,
That these two made but one, we need not doubt:
What else he did, his Empire to advance,
To rest content we must, in ignorance.
Forty eight years he reign'd, his race then run,
He left his new got Kingdome to his Son.
Tiglath Pulassar.
Belosus dead, Tiglath his warlike Son,
Next treads those steps, by which his Father won;
Damascus ancient Seat, of famous Kings
Under subjection, by his Sword he brings.
Resin their valiant King he also slew,
And Syria t'obedience did subdue.
Judas bad King occasioned this war,
When Resins force his Borders sore did marre,
And divers Cities by strong hand did seaze:
To Tiglath then, doth Ahaz send for ease,
The Temple robs, so to fulfil his ends,
And to Assyria's King a present sends.
I am thy Servant and thy Son, (quoth he)
From Resin, and from Pekah set me free,
Gladly doth Tiglath this advantage take,
And succours Ahaz, yet for Tiglath's sake.
Then Resin slain, his Army overthrown,
He Syria makes a Province of his own.
Unto Damascus then comes Judah's King,
His humble thankfulness (in haste) to bring,
Acknowledging th'Assyrians high desert,
To whom he ought all loyalty of heart.
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But Tiglath having gain'd his wished end,
Proves unto Ahaz but a feigned friend;
All Israels lands beyond Jordan he takes,
In Galilee he woful havock makes.
Through Syria now he march'd none stopt his way,
And Ahaz open at his mercy lay;
Who still implor'd his love, but was distrest;
This was that Ahaz, who so high trans grest:
Thus Tiglath reign'd, & warr'd twenty seven years
Then by his death releas'd was Israels fears.
Salmanassar or Nabanassar.
Tiglath deceas'd, Salmanassar was next,
He Israelites, more then his Father vext;
Hoshea their last King he did invade,
And him six years his Tributary made;
But weary of his servitude, he sought
To Egypts King, which did avail him nought;
For Salmanassar with a mighty Host,
Besieg'd his Regal Town, and spoyl'd his Coast,
And did the people, nobles, and their King,
Into perpetual thraldome that time bring;
Those that from Joshuah's time had been a state,
Did Justice now by him eradicate:
This was that strange, degenerated brood,
On whom, nor threats, nor mercies could do good;
Laden with honour, prisoners, and with spoyle,
Returns triumphant Victor to his soyle;
He placed Israel there, where he thought best,
Then sent his Colonies, theirs to invest;
Thus Jacobs Sons in Exile must remain,
And pleasant Canaan never saw agaiu:
Where now those ten Tribes are, can no man tell,
Or how they fare, rich, poor, or ill, or well;
Whether the Indians of the East, or West,
Or wild Tartarians, as yet ne're blest,
Or else those Chinoes rare, whose wealth & arts
Hath bred more wonder then belief in hearts:
But what, or where they are; yet know we this,
They shall return, and Zion see with bliss.
Senacherib.
Senacherib Salmanasser succeeds,
Whose haughty heart is showne in words & deeds
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His wars, none better then himself can boast,
On Henah, Arpad, and on Juahs coast;
On Hevahs and on Shepharvaims gods,
'Twixt them and Israels he knew no odds,
Untill the thundring hand of heaven he felt,
Which made his Army into nothing melt:
With shame then turn'd to Ninive again,
And by his sons in's Idols house was slain.
Essarhadon.
His Son, weak Essarhaddon reign'd in's place,
The fifth, and last of great Bellosus race.
Brave Merodach, the Son of Baladan,
In Babylon Lieftenant to this man
Of opportunity advantage takes,
And on his Masters ruines his house makes,
As Belosus his Soveraign did onthrone,
So he's now stil'd the King of Babilon.
After twelve years did Essarhaddon dye,
And Merodach assume the Monarchy.
Merodach Balladan.
All yield to him, but Niniveh kept free,
Untill his Grand-child made her bow the knee.
Ambassadors to Hezekiah sent,
His health congratulates with complement.
Ben Merodach.
Ben MERODACH Successor to this King,
Of whom is little said in any thing,
But by conjecture this, and none but he
Led King Manasseh to Captivity.
Nebulassar.
Brave Nebulassar to this King was son,
The famous Niniveh by him was won,
For fifty years, or more, it had been free,
Now yields her neck unto captivity:
A Vice-Roy from her foe she's glad to accept,
By whom in firm obedience she is kept.
This King's less fam'd for all the acts he's done,
Then being Father to so great a Son.
Nebuchadnezzar, or Nebopolassar.
The famous acts of this heroick King
Did neither Homer, Hesiod, Virgil sing:
Nor of his Wars have we the certainty
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From some Thucidides grave history;
Nor's Metamorphosis from Ovids book,
Nor his restoriag from old Legends took:
But by the Prophets, Pen-men most divine,
This prince in's magnitude doth ever shine:
This was of Monarchyes that head of gold,
The richest and the dread fullest to behold:
This was that tree whose branches fill'd the earth,
Under whose shadow birds and beasts had birth:
This was that king of kings, did what he pleas'd,
Kil'd, sav'd, pul'd down, set up, or pain'd or eas'd;
And this was he, who when he fear'd the least
Was changed from a King into a beast.
This Prince the last year of his fathers reign
Against Jehojakim marcht with his train,
Judahs poor King besieg'd and succourless
Yields to his mercy, and the present 'stress;
His Vassal is, gives pledges for his truth,
Children of royal blood, unblemish'd youth:
Wise Daniel and his fellowes, mongst the rest,
By the victorious king to Babel's prest:
The Temple of rich ornaments defac'd,
And in his Idols house the vessels plac'd.
The next year he with unresisted hand
Quite vanguish'd Pharaoh Necho with his band:
By great Euphrates did his army fall,
Which was the loss of Syria withall.
Then into Egypt Necho did retire,
Which in few years proves the Assirians hire.
A mighty army next he doth prepare,
And unto wealthy Tyre in hast repair.
Such was the scituation of this place,
As might not him, but all the world out-face,
That in her pride she knew not which to boast
Whether her wealth, or yet her strength was most
How in all merchandize she did excel,
None but the true Ezekiel need to tell.
And for her strength, how hard she was to gain,
Can Babels tired souldiers tell with pain.
Within an Island had this city seat,
Divided from the Main by channel great:
Of costly ships and Gallyes she had store,
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And Mariners to handle sail and oar:
But the Chaldeans had nor ships nor skill,
Their shoulders must their Masters mind fulfill,
Fetcht rubbish from the opposite old town,
And in the channel threw each burden down;
Where after many essayes, they made at last
The sea firm land, whereon the Army past,
And took the wealthy town; but all the gain,
Requited not the loss, the toyle and pain.
Full thirteen years in this strange work he spent
Before he could accomplish his intent:
And though a Victor home his Army leads,
With peeled shoulders, and with balded heads.
When in the Tyrian war this King was hot,
Jehojakim his oath had clean forgot,
Thinks this the fittest time to break his bands
Whilest Babels King thus deep engaged stands:
But he whose fortunes all were in the ebbe,
Had all his hopes like to a spiders web;
For this great King withdraws part of his force,
To Judah marches with a speedy course,
And unexpected finds the feeble Prince
Whom he chastis'd thus for his proud offence,
Fast bound, intends to Babel him to send,
But chang'd his mind, & caus'd his life there end,
Then cast him out like to a naked Ass,
For this is he for whom none said alas.
His son he suffered three months to reign,
Then from his throne he pluck'd him down again,
Whom with his mother he to Babel led,
And seven and thirty years in prison fed:
His Uncle he establish'd in his place
(Who was last King of holy Davids race)
But he as perjur'd as Jehojakim,
They lost more now then e're they lost by him.
Seven years he kept his faith, and safe he dwells;
But in the eighth against his Prince rebels:
The ninth came Nebuchadnezzar with power,
Besieg'd his city, temple, Zions tower,
And after eighteen months he took them all:
The Walls so strong, that stood so long, now fall.
The cursed King by flight could no wise fly
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His well deserv'd and foretold misery:
But being caught to Babels wrathfull King
With children, wives and Nobles all they bring,
Where to the sword all but himself were put,
And with that wofull sight his eyes close shut.
Ah! hapless man, whose darksome contemplation
Was nothing but such gastly meditation.
In midst of Babel now till death he lyes;
Yet as was told ne're saw it with his eyes.
The Temple's burnt, the vessels had away.
The towres and palaces brought to decay:
Where late of harp and Lute were heard the noise
Now Zim & Jim lift up their scrieching voice.
All now of worth are Captive led with tears,
And sit bewailing Zion seventy years.
With all these conquests, Babels King rests not,
No not when Moab, Edom he had got,
Kedar and Hazar, the Arabians too,
All Vassals at his hands for Grace must sue.
A total conquest of rich Egypt makes,
All rule he from the ancient Phraohes takes,
Who had for sixteen hundred years born sway,
To Babilons proud King now yields the day.
Then Put and Lud do at his mercy stand.
VVhere e're he goes, he conquers every land.
His sumptuous buildings passes all conceit,
Which wealth and strong ambition made so great.
His Image Judahs Captives worship not,
Although the Furnace be seven times more hot.
His dreams wise Daniel doth expound full well,
And his unhappy chang with grief foretell.
Strange melancholy humours on him lay,
Which for seven years his reason took away,
VVhich from no natural causes did proceed,
But for his pride, so had the heavens decreed.
The time expir'd, bruitish remains no more,
But Government resumes as heretofore:
In splendor, and in Majesty he sits,
Contemplating those times he lost his witts.
And if by words we may ghess at the heart,
This king among the righteous had a part:
Fourty four years he reign'd, which being run,
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He left his wealth and conquests to his son.
Evilmerodach
Babel's great Monarch now laid in the dust,
His son possesses wealth and rule as just:
And in the first year of his Royalty
Easeth Jehojakims Captivity:
Poor forlorn Prince, who had all state forgot
In seven and thirty years had seen no jot.
Among the conquer'd Kings that there did ly
Is Judah's King now lifted up on high:
But yet in Babel he must still remain,
And native Canaan never see again:
Unlike his Father Evilmerodach,
Prudence and magnanimity did lack;
Fair Egypt is by his remisness lost,
Arabia, and all the bordering coast.
Warrs with the Medes unhappily he wag'd
(Within which broyles rich Croesus was ingag'd)
His Army routed, and himself there slain:
His Kingdome to Belshazzar did remain.
Belshazzar.
Unworthy Belshazzar next wears the crown,
Whose acts profane a sacred Pen sets down,
His lust and crueltyes in storyes find,
A royal State rul'd by a bruitish mind.
His life so base, and dissolute invites
The noble Persian to invade his rights.
Who with his own, and Uncles power anon,
Layes siedge to's Regal Seat, proud Babylon,
The coward King, whose strength lay in his walls,
To banquetting and revelling now falls,
To shew his little dread, but greater store,
To chear his friends, and scorn his foes the more.
The holy vessels thither brought long since,
They carrows'd in, and sacrilegious prince
Did praise his Gods of mettal, wood, and stone,
Protectors of his Crown, and Babylon,
But he above, his doings did deride,
And with a hand soon dashed all this pride.
The King upon the wall casting his eye,
The fingers of a hand writing did spy,
Which horrid sight, he fears must needs portend
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Destruction to his Crown, to's Person end.
With quaking knees, and heart appall'd he cries,
For the Soothsayers, and Magicians wise;
This language strange to read, and to unfold;
With gifts of Scarlet robe, and Chain of gold,
And highest dignity, next to the King,
To him that could interpret, clear this thing:
But dumb the gazing Astrologers stand,
Amazed at the writing, and the hand.
None answers the affrighted Kings intent,
Who still expects some fearful sad event;
As dead, alive he sits, as one undone:
In comes the Queen, to chear her heartless Son.
Of Daniel tells, who in his grand-sires dayes
VVas held in more account then now he was.
Daniel in haste is brought before the King,
VVho doth not flatter, nor once cloak the thing;
Reminds him of his Grand-Sires height and fall,
And of his own notorious sins withall:
His Drunkenness, and his profaness high,
His pride and sottish gross Idolatry.
The guilty King with colour pale and dead
Then hears his Mene and his Tekel read.
And one thing did worthy a King (though late)
Perform'd his word to him that told his fate.
That night victorious Cyrus took the town,
VVho soon did terminate his life and crown;
VVith him did end the race of Baladan:
And now the Persian Monarchy began.
The End of the Assyrian Monarchy.
~ Anne Bradstreet,
268:Upon Appleton House, To My Lord Fairfax
Within this sober Frame expect
Work of no Forrain Architect;
That unto Caves the Quarries drew,
And Forrests did to Pastures hew;
Who of his great Design in pain
Did for a Model vault his Brain,
Whose Columnes should so high be rais'd
To arch the Brows that on them gaz'd.
Why should of all things Man unrul'd
Such unproportion'd dwellings build?
The Beasts are by their Denns exprest:
And Birds contrive an equal Nest;
The low roof'd Tortoises do dwell
In cases fit of Tortoise-shell:
No Creature loves an empty space;
Their Bodies measure out their Place.
But He, superfluously spread,
Demands more room alive then dead.
And in his hollow Palace goes
Where Winds as he themselves may lose.
What need of all this Marble Crust
T'impark the wanton Mose of Dust,
That thinks by Breadth the World t'unite
Though the first Builders fail'd in Height?
But all things are composed here
Like Nature, orderly and near:
In which we the Dimensions find
Of that more sober Age and Mind,
When larger sized Men did stoop
To enter at a narrow loop;
As practising, in doors so strait,
To strain themselves through Heavens Gate.
And surely when the after Age
Shall hither come in Pilgrimage,
These sacred Places to adore,
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By Vere and Fairfax trod before,
Men will dispute how their Extent
Within such dwarfish Confines went:
And some will smile at this, as well
As Romulus his Bee-like Cell.
Humility alone designs
Those short but admirable Lines,
By which, ungirt and unconstrain'd,
Things greater are in less contain'd.
Let others vainly strive t'immure
The Circle in the Quadrature!
These holy Mathematics can
In ev'ry Figure equal Man.
Yet thus the laden House does sweat,
And scarce indures the Master great:
But where he comes the swelling Hall
Stirs, and the Square grows Spherical;
More by his Magnitude distrest,
Then he is by its straitness prest:
And too officiously it slights
That in it self which him delights.
So Honour better Lowness bears,
Then That unwonted Greatness wears
Height with a certain Grace does bend,
But low Things clownishly ascend.
And yet what needs there here Excuse,
Where ev'ry Thing does answer Use?
Where neatness nothing can condemn,
Nor Pride invent what to contemn?
A Stately Frontispice Of Poor
Adorns without the open Door:
Nor less the Rooms within commends
Daily new Furniture Of Friends.
The House was built upon the Place
Only as for a Mark Of Grace;
And for an Inn to entertain
Its Lord a while, but not remain.
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Him Bishops-Hill, or Denton may,
Or Bilbrough, better hold then they:
But Nature here hath been so free
As if she said leave this to me.
Art would more neatly have defac'd
What she had laid so sweetly wast;
In fragrant Gardens, shaddy Woods,
Deep Meadows, and transparent Floods.
While with slow Eyes we these survey,
And on each pleasant footstep stay,
We opportunly may relate
The progress of this Houses Fate.
A Nunnery first gave it birth.
For Virgin Buildings oft brought forth.
And all that Neighbour-Ruine shows
The Quarries whence this dwelling rose.
Near to this gloomy Cloysters Gates
There dwelt the blooming Virgin Thwates,
Fair beyond Measure, and an Heir
Which might Deformity make fair.
And oft She spent the Summer Suns
Discoursing with the Suttle Nuns.
Whence in these Words one to her weav'd,
(As 'twere by Chance) Thoughts long conceiv'd.
"Within this holy leisure we
"Live innocently as you see.
"these Walls restrain the World without,
"But hedge our Liberty about.
"These Bars inclose the wider Den
"Of those wild Creatures, called Men.
"The Cloyster outward shuts its Gates,
"And, from us, locks on them the Grates.
"Here we, in shining Armour white,
"Like Virgin Amazons do fight.
"And our chast Lamps we hourly trim,
"Lest the great Bridegroom find them dim.
"Our Orient Breaths perfumed are
"With insense of incessant Pray'r.
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"And Holy-water of our Tears
"Most strangly our complexion clears.
"Not Tears of Grief; but such as those
"With which calm Pleasure overflows;
"Or Pity, when we look on you
"That live without this happy Vow.
"How should we grieve that must be seen
"Each one a Spouse, and each a Queen;
"And can in Heaven hence behold
"Our brighter Robes and Crowns of Gold?
"When we have prayed all our Beads,
"Some One the holy Legend reads;
"While all the rest with Needles paint
"The Face and Graces of the Saint.
"But what the Linnen can't receive
"They in their Lives do interweave
"This work the Saints best represents;
"That serves for Altar's Ornaments.
"But much it to our work would add
"If here your hand, your Face we had:
"By it we would our Lady touch;
"Yet thus She you resembles much.
"Some of your Features, as we sow'd,
"Through ev'ry Shrine should be bestow'd.
"And in one Beauty we would take
"Enough a thousand Saints to make.
"And (for I dare not quench the Fire
"That me does for your good inspire)
"'Twere Sacriledge a Mant t'admit
"To holy things, for Heaven fit.
"I see the Angels in a Crown
"On you the Lillies show'ring down:
"And round about you Glory breaks,
"That something more then humane speaks.
"All Beauty, when at such a height,
"Is so already consecrate.
"Fairfax I know; and long ere this
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"Have mark'd the Youth, and what he is.
"But can he such a Rival seem
"For whom you Heav'n should disesteem?
"Ah, no! and 'twould more Honour prove
"He your Devoto were, then Love.
Here live beloved, and obey'd:
Each one your Sister, each your Maid.
"And, if our Rule seem strictly pend,
"The Rule it self to you shall bend.
"Our Abbess too, now far in Age,
"Doth your succession near presage.
"How soft the yoke on us would lye,
"Might such fair Hands as yours it tye!
"Your voice, the sweetest of the Quire,
"Shall draw Heav'n nearer, raise us higher.
"And your Example, if our Head,
"Will soon us to perfection lead.
"Those Virtues to us all so dear,
"Will straight grow Sanctity when here:
"And that, once sprung, increase so fast
"Till Miracles it work at last.
"Nor is our Order yet so nice,
"Delight to banish as a Vice.
"Here Pleasure Piety doth meet;
"One perfecting the other Sweet.
"So through the mortal fruit we boyl
"The Sugars uncorrupting Oyl:
"And that which perisht while we pull,
"Is thus preserved clear and full.
"For such indeed are all our Arts;
"Still handling Natures finest Parts.
"Flow'rs dress the Altars; for the Clothes,
"The Sea-born Amber we compose;
"Balms for the griv'd we draw; and pasts
"We mold, as Baits for curious tasts.
"What need is here of Man? unless
"These as sweet Sins we should confess.
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"Each Night among us to your side
"Appoint a fresh and Virgin Bride;
"Whom if Our Lord at midnight find,
"Yet Neither should be left behind.
"Where you may lye as chast in Bed,
"As Pearls together billeted.
"All Night embracing Arm in Arm,
"Like Chrystal pure with Cotton warm.
"But what is this to all the store
"Of Joys you see, and may make more!
"Try but a while, if you be wise:
"The Tryal neither Costs, nor Tyes.
Now Fairfax seek her promis'd faith:
Religion that dispensed hath;
Which She hence forward does begin;
The Nuns smooth Tongue has suckt her in.
Oft, though he knew it was in vain,
Yet would he valiantly complain.
"Is this that Sanctity so great,
"An Art by which you finly'r cheat
"Hypocrite Witches, hence Avant,
"Who though in prison yet inchant!
"Death only can such Theeves make fast,
"As rob though in the Dungeon cast.
"Were there but, when this House was made,
"One Stone that a just Hand had laid,
"It must have fall'n upon her Head
"Who first Thee from thy Faith misled.
"And yet, how well soever ment,
"With them 'twould soon grow fraudulent
"For like themselves they alter all,
"And vice infects the very Wall.
"But sure those Buildings last not long,
"Founded by Folly, kept by Wrong.
"I know what Fruit their Gardens yield,
"When they it think by Night conceal'd.
"Fly from their Vices. 'Tis thy state,
"Not Thee, that they would consecrate.
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"Fly from their Ruine. How I fear
"Though guiltless lest thou perish there.
What should he do? He would respect
Religion, but not Right neglect:
For first Religion taught him Right,
And dazled not but clear'd his sight.
Sometimes resolv'd his Sword he draws,
But reverenceth then the Laws:
"For Justice still that Courage led;
First from a Judge, then Souldier bred.
Small Honour would be in the Storm.
The Court him grants the lawful Form;
Which licens'd either Peace or Force,
To hinder the unjust Divorce.
Yet still the Nuns his Right debar'd,
Standing upon their holy Guard.
Ill-counsell'd Women, do you know
Whom you resist, or what you do?
Is not this he whose Offspring fierce
Shall fight through all the Universe;
And with successive Valour try
France, Poland, either Germany;
Till one, as long since prophecy'd,
His Horse through conquer'd Britain ride?
Yet, against Fate, his Spouse they kept;
And the great Race would intercept.
Some to the Breach against their Foes
Their Wooden Saints in vain oppose
Another bolder stands at push
With their old Holy-Water Brush.
While the disjointed Abbess threads
The gingling Chain-shot of her Beads.
But their lowd'st Cannon were their Lungs;
And sharpest Weapons were their Tongues.
But, waving these aside like Flyes,
Young Fairfax through the Wall does rise.
Then th' unfrequented Vault appear'd,
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And superstitions vainly fear'd.
The Relicks False were set to view;
Only the Jewels there were true.
But truly bright and holy Thwaites
That weeping at the Altar waites.
But the glad Youth away her bears,
And to the Nuns bequeaths her Tears:
Who guiltily their Prize bemoan,
Like Gipsies that a Child hath stoln.
Thenceforth (as when th' Inchantment ends
The Castle vanishes or rends)
The wasting Cloister with the rest
Was in one instant dispossest.
At the demolishing, this Seat
To Fairfax fell as by Escheat.
And what both Nuns and Founders will'd
'Tis likely better thus fulfill'd,
For if the Virgin prov'd not theirs,
The Cloyster yet remained hers.
Though many a Nun there made her vow,
'Twas no Religious-House till now.
From that blest Bed the Heroe came,
Whom France and Poland yet does fame:
Who, when retired here to Peace,
His warlike Studies could not cease;
But laid these Gardens out in sport
In the just Figure of a Fort;
And with five Bastions it did fence,
As aiming one for ev'ry Sense.
When in the East the Morning Ray
Hangs out the Colours of the Day,
The Bee through these known Allies hums,
Beating the Dian with its Drumms.
Then Flow'rs their drowsie Eylids raise,
Their Silken Ensigns each displayes,
And dries its Pan yet dank with Dew,
And fills its Flask with Odours new.
195
These, as their Governour goes by,
In fragrant Vollyes they let fly;
And to salute their Governess
Again as great a charge they press:
None for the Virgin Nymph; for She
Seems with the Flow'rs a Flow'r to be.
And think so still! though not compare
With Breath so sweet, or Cheek so faire.
Well shot ye Fireman! Oh how sweet,
And round your equal Fires do meet;
Whose shrill report no Ear can tell,
But Ecchoes to the Eye and smell.
See how the Flow'rs, as at Parade,
Under their Colours stand displaid:
Each Regiment in order grows,
That of the Tulip Pinke and Rose.
But when the vigilant Patroul
Of Stars walks round about the Pole,
Their Leaves, that to the stalks are curl'd,
Seem to their Staves the Ensigns furl'd.
Then in some Flow'rs beloved Hut
Each Bee as Sentinel is shut;
And sleeps so too: but, if once stir'd,
She runs you through, or askes The Word.
Oh Thou, that dear and happy Isle
The Garden of the World ere while,
Thou Paradise of four Seas,
Which Heaven planted us to please,
But, to exclude the World, did guard
With watry if not flaming Sword;
What luckless Apple did we tast,
To make us Mortal, and The Wast.
Unhappy! shall we never more
That sweet Milltia restore,
When Gardens only had their Towrs,
And all the Garrisons were Flow'rs,
When Roses only Arms might bear,
And Men did rosie Garlands wear?
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Tulips, in several Colours barr'd,
Were then the Switzers of our Guard.
The Gardiner had the Souldiers place,
And his more gentle Forts did trace.
The Nursery of all things green
Was then the only Magazeen.
The Winter Quarters were the Stoves,
Where he the tender Plants removes.
But War all this doth overgrow:
We Ord'nance Plant and Powder sow.
And yet their walks one on the Sod
Who, had it pleased him and God,
Might once have made our Gardens spring
Fresh as his own and flourishing.
But he preferr'd to the Cinque Ports
These five imaginary Forts:
And, in those half-dry Trenches, spann'd
Pow'r which the Ocean might command.
For he did, with his utmost Skill,
Ambition weed, but Conscience till.
Conscience, that Heaven-nursed Plant,
Which most our Earthly Gardens want.
A prickling leaf it bears, and such
As that which shrinks at ev'ry touch;
But Flow'rs eternal, and divine,
That in the Crowns of Saints do shine.
The sight does from these Bastions ply,
Th' invisible Artilery;
And at proud Cawood Castle seems
To point the Battery of its Beams.
As if it quarrell'd in the Seat
Th' Ambition of its Prelate great.
But ore the Meads below it plays,
Or innocently seems to gaze.
And now to the Abbyss I pass
Of that unfathomable Grass,
Where Men like Grashoppers appear,
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But Grashoppers are Gyants there:
They, in there squeking Laugh, contemn
Us as we walk more low then them:
And, from the Precipices tall
Of the green spir's, to us do call.
To see Men through this Meadow Dive,
We wonder how they rise alive.
As, under Water, none does know
Whether he fall through it or go.
But, as the Marriners that sound,
And show upon their Lead the Ground,
They bring up Flow'rs so to be seen,
And prove they've at the Bottom been.
No Scene that turns with Engines strange
Does oftner then these Meadows change,
For when the Sun the Grass hath vext,
The tawny Mowers enter next;
Who seem like Israaliies to be,
Walking on foot through a green Sea.
To them the Grassy Deeps divide,
And crowd a Lane to either Side.
With whistling Sithe, and Elbow strong,
These Massacre the Grass along:
While one, unknowing, carves the Rail,
Whose yet unfeather'd Quils her fail.
The Edge all bloody from its Breast
He draws, and does his stroke detest;
Fearing the Flesh untimely mow'd
To him a Fate as black forebode.
But bloody Thestylis, that waites
To bring the mowing Camp their Cates,
Greedy as Kites has trust it up,
And forthwith means on it to sup:
When on another quick She lights,
And cryes, he call'd us Israelites;
But now, to make his saying true,
Rails rain for Quails, for Manna Dew.
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Unhappy Birds! what does it boot
To build below the Grasses Root;
When Lowness is unsafe as Hight,
And Chance o'retakes what scapeth spight?
And now your Orphan Parents Call
Sounds your untimely Funeral.
Death-Trumpets creak in such a Note,
And 'tis the Sourdine in their Throat.
Or sooner hatch or higher build:
The Mower now commands the Field;
In whose new Traverse seemeth wrought
A Camp of Battail newly fought:
Where, as the Meads with Hay, the Plain
Lyes quilted ore with Bodies slain:
The Women that with forks it filing,
Do represent the Pillaging.
And now the careless Victors play,
Dancing the Triumphs of the Hay;
Where every Mowers wholesome Heat
Smells like an Alexanders Sweat.
Their Females fragrant as the Mead
Which they in Fairy Circles tread:
When at their Dances End they kiss,
Their new-made Hay not sweeter is.
When after this 'tis pil'd in Cocks,
Like a calm Sea it shews the Rocks:
We wondring in the River near
How Boats among them safely steer.
Or, like the Desert Memphis Sand,
Short Pyramids of Hay do stand.
And such the Roman Camps do rise
In Hills for Soldiers Obsequies.
This Scene again withdrawing brings
A new and empty Face of things;
A levell'd space, as smooth and plain,
As Clothes for Lilly strecht to stain.
The World when first created sure
Was such a Table rase and pure.
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Or rather such is the Toril
Ere the Bulls enter at Madril.
For to this naked equal Flat,
Which Levellers take Pattern at,
The Villagers in common chase
Their Cattle, which it closer rase;
And what below the Sith increast
Is pincht yet nearer by the Breast.
Such, in the painted World, appear'd
Davenant with th'Universal Heard.
They seem within the polisht Grass
A landskip drawen in Looking-Glass.
And shrunk in the huge Pasture show
As spots, so shap'd, on Faces do.
Such Fleas, ere they approach the Eye,
In Multiplyiug Glasses lye.
They feed so wide, so slowly move,
As Constellatious do above.
Then, to conclude these pleasant Acts,
Denton sets ope its Cataracts;
And makes the Meadow truly be
(What it but seem'd before) a Sea.
For, jealous of its Lords long stay,
It try's t'invite him thus away.
The River in it self is drown'd,
And Isl's th' astonish Cattle round.
Let others tell the Paradox,
How Eels now bellow in the Ox;
How Horses at their Tails do kick,
Turn'd as they hang to Leeches quick;
How Boats can over Bridges sail;
And Fishes do the Stables scale.
How Salmons trespassing are found;
And Pikes are taken in the Pound.
But I, retiring from the Flood,
Take Sanctuary in the Wood;
And, while it lasts, my self imbark
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In this yet green, yet growing Ark;
Where the first Carpenter might best
Fit Timber for his Keel have Prest.
And where all Creatures might have shares,
Although in Armies, not in Paires.
The double Wood of ancient Stocks
Link'd in so thick, an Union locks,
It like two Pedigrees appears,
On one hand Fairfax, th' other Veres:
Of whom though many fell in War,
Yet more to Heaven shooting are:
And, as they Natures Cradle deckt,
Will in green Age her Hearse expect.
When first the Eye this Forrest sees
It seems indeed as Wood not Trees:
As if their Neighbourhood so old
To one great Trunk them all did mold.
There the huge Bulk takes place, as ment
To thrust up a Fifth Element;
And stretches still so closely wedg'd
As if the Night within were hedg'd.
Dark all without it knits; within
It opens passable and thin;
And in as loose an order grows,
As the Corinthean Porticoes.
The Arching Boughs unite between
The Columnes of the Temple green;
And underneath the winged Quires
Echo about their tuned Fires.
The Nightingale does here make choice
To sing the Tryals of her Voice.
Low Shrubs she sits in, and adorns
With Musick high the squatted Thorns.
But highest Oakes stoop down to hear,
And listning Elders prick the Ear.
The Thorn, lest it should hurt her, draws
Within the Skin its shrunken claws.
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But I have for my Musick found
A Sadder, yet more pleasing Sound:
The Stock-doves whose fair necks are grac'd
With Nuptial Rings their Ensigns chast;
Yet always, for some Cause unknown,
Sad pair unto the Elms they moan.
O why should such a Couple mourn,
That in so equal Flames do burn!
Then as I carless on the Bed
Of gelid Straw-berryes do tread,
And through the Hazles thick espy
The hatching Thrastles shining Eye,
The Heron from the Ashes top,
The eldest of its young lets drop,
As if it Stork-like did pretend
That Tribute to its Lord to send.
But most the Hewel's wonders are,
Who here has the Holt-felsters care.
He walks still upright from the Root,
Meas'ring the Timber with his Foot;
And all the way, to keep it clean,
Doth from the Bark the Wood-moths glean.
He, with his Beak, examines well
Which fit to stand and which to fell.
The good he numbers up, and hacks;
As if he mark'd them with the Ax.
But where he, tinkling with his Beak,
Does find the hollow Oak to speak,
That for his building he designs,
And through the tainted Side he mines.
Who could have thought the tallest Oak
Should fall by such a feeble Strok'!
Nor would it, had the Tree not fed
A Traitor-worm, within it bred.
(As first our Flesh corrupt within
Tempts impotent and bashful Sin.
And yet that Worm triumphs not long,
But serves to feed the Hewels young.
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While the Oake seems to fall content,
Viewing the Treason's Punishment.
Thus I, easie Philosopher,
Among the Birds and Trees confer:
And little now to make me, wants
Or of the Fowles, or of the Plants.
Give me but Wings as they, and I
Streight floting on the Air shall fly:
Or turn me but, and you shall see
I was but an inverted Tree.
Already I begin to call
In their most-learned Original:
And where I Language want,my Signs
The Bird upon the Bough divines;
And more attentive there doth sit
Then if She were with Lime-twigs knit.
No Leaf does tremble in the Wind
Which I returning cannot find.
Out of these scatter'd Sibyls Leaves
Strange Prophecies my Phancy weaves:
And in one History consumes,
Like Mexique Paintings, all the Plumes.
What Rome, Greece, Palestine, ere said
I in this light Mosaick read.
Thrice happy he who, not mistook,
Hath read in Natures mystick Book.
And see how Chance's better Wit
Could with a Mask my studies hit!
The Oak-Leaves me embroyder all,
Between which Caterpillars crawl:
And Ivy, with familiar trails,
Me licks, and clasps, and curles, and hales.
Under this antick Cope I move
Like some great Prelate of the Grove,
Then, languishing with ease, I toss
On Pallets swoln of Velvet Moss;
While the Wind, cooling through the Boughs,
203
Flatters with Air my panting Brows.
Thanks for my Rest ye Mossy Banks,
And unto you cool Zephyr's Thanks,
Who, as my Hair, my Thoughts too shed,
And winnow from the Chaff my Head.
How safe, methinks, and strong, behind
These Trees have I incamp'd my Mind;
Where Beauty, aiming at the Heart,
Bends in some Tree its useless Dart;
And where the World no certain Shot
Can make, or me it toucheth not.
But I on it securely play,
And gaul its Horsemen all the Day.
Bind me ye Woodbines in your 'twines,
Curle me about ye gadding Vines,
And Oh so close your Circles lace,
That I may never leave this Place:
But, lest your Fetters prove too weak,
Ere I your Silken Bondage break,
Do you, O Brambles, chain me too,
And courteous Briars nail me though.
Here in the Morning tye my Chain,
Where the two Woods have made a Lane;
While, like a Guard on either side,
The Trees before their Lord divide;
This, like a long and equal Thread,
Betwixt two Labyrinths does lead.
But, where the Floods did lately drown,
There at the Ev'ning stake me down.
For now the Waves are fal'n and dry'd,
And now the Meadows fresher dy'd;
Whose Grass, with moister colour dasht,
Seems as green Silks but newly washt.
No Serpent new nor Crocodile
Remains behind our little Nile;
Unless it self you will mistake,
Among these Meads the only Snake.
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See in what wanton harmless folds
It ev'ry where the Meadow holds;
And its yet muddy back doth lick,
Till as a Chrystal Mirrour slick;
Where all things gaze themselves, and doubt
If they be in it or without.
And for his shade which therein shines,
Narcissus like, the Sun too pines.
Oh what a Pleasure 'tis to hedge
My Temples here with heavy sedge;
Abandoning my lazy Side,
Stretcht as a Bank unto the Tide;
Or to suspend my sliding Foot
On the Osiers undermined Root,
And in its Branches tough to hang,
While at my Lines the Fishes twang!
But now away my Hooks, my Quills,
And Angles, idle Utensils.
The Young Maria walks to night:
Hide trifling Youth thy Pleasures slight.
'Twere shame that such judicious Eyes
Should with such Toyes a Man surprize;
She that already is the Law
Of all her Sex, her Ages Aw.
See how loose Nature, in respect
To her, it self doth recollect;
And every thing so whisht and fine,
Starts forth with to its Bonne Mine.
The Sun himself, of Her aware,
Seems to descend with greater Care,
And lest She see him go to Bed,
In blushing Clouds conceales his Head.
So when the Shadows laid asleep
From underneath these Banks do creep,
And on the River as it flows
With Eben Shuts begin to close;
The modest Halcyon comes in sight,
Flying betwixt the Day and Night;
205
And such an horror calm and dumb,
Admiring Nature does benum.
The viscous Air, wheres'ere She fly,
Follows and sucks her Azure dy;
The gellying Stream compacts below,
If it might fix her shadow so;
The Stupid Fishes hang, as plain
As Flies in Chrystal overt'ane,
And Men the silent Scene assist,
Charm'd with the saphir-winged Mist.
Maria such, and so doth hush
The World, and through the Ev'ning rush.
No new-born Comet such a Train
Draws through the Skie, nor Star new-slain.
For streight those giddy Rockets fail,
Which from the putrid Earth exhale,
But by her Flames, in Heaven try'd,
Nature is wholly Vitrifi'd.
'Tis She that to these Gardens gave
That wondrous Beauty which they have;
She streightness on the Woods bestows;
To Her the Meadow sweetness owes;
Nothing could make the River be
So Chrystal-pure but only She;
She yet more Pure, Sweet, Streight, and Fair,
Then Gardens, Woods, Meads, Rivers are.
Therefore what first She on them spent,
They gratefully again present.
The Meadow Carpets where to tread;
The Garden Flow'rs to Crown Her Head;
And for a Glass the limpid Brook,
Where She may all her Beautyes look;
But, since She would not have them seen,
The Wood about her draws a Skreen.
For She, to higher Beauties rais'd,
Disdains to be for lesser prais'd.
She counts her Beauty to converse
206
In all the Languages as hers;
Not yet in those her self imployes
But for the Wisdome, not the Noyse;
Nor yet that Wisdome would affect,
But as 'tis Heavens Dialect.
Blest Nymph! that couldst so soon prevent
Those Trains by Youth against thee meant;
Tears (watry Shot that pierce the Mind;)
And Sighs (Loves Cannon charg'd with Wind;)
True Praise (That breaks through all defence;)
And feign'd complying Innocence;
But knowing where this Ambush lay,
She scap'd the safe, but roughest Way.
This 'tis to have been from the first
In a Domestick Heaven nurst,
Under the Discipline severe
Of Fairfax, and the starry Vere;
Where not one object can come nigh
But pure, and spotless as the Eye;
And Goodness doth it self intail
On Females, if there want a Male.
Go now fond Sex that on your Face
Do all your useless Study place,
Nor once at Vice your Brows dare knit
Lest the smooth Forehead wrinkled sit
Yet your own Face shall at you grin,
Thorough the Black-bag of your Skin;
When knowledge only could have fill'd
And Virtue all those Furows till'd.
Hence She with Graces more divine
Supplies beyond her Sex the Line;
And, like a sprig of Misleto,
On the Fairfacian Oak does grow;
Whence, for some universal good,
The Priest shall cut the sacred Bud;
While her glad Parents most rejoice,
And make their Destiny their Choice.
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Mean time ye Fields, Springs, Bushes, Flow'rs,
Where yet She leads her studious Hours,
(Till Fate her worthily translates,
And find a Fairfax for our Thwaites)
Employ the means you have by Her,
And in your kind your selves preferr;
That, as all Virgins She preceds,
So you all Woods, Streams, Gardens, Meads.
For you Thessalian Tempe's Seat
Shall now be scorn'd as obsolete;
Aranjeuz, as less, disdain'd;
The Bel-Retiro as constrain'd;
But name not the Idalian Grove,
For 'twas the Seat of wanton Love;
Much less the Dead's Elysian Fields,
Yet nor to them your Beauty yields.
'Tis not, what once it was, the World;
But a rude heap together hurl'd;
All negligently overthrown,
Gulfes, Deserts, Precipices, Stone.
Your lesser World contains the same.
But in more decent Order tame;
You Heaven's Center, Nature's Lap.
And Paradice's only Map.
But now the Salmon-Fishers moist
Their Leathern Boats begin to hoist;
And, like Antipodes in Shoes,
Have shod their Heads in their Canoos.
How Tortoise like, but not so slow,
These rational Amphibii go?
Let's in: for the dark Hemisphere
Does now like one of them appear.
~ Andrew Marvell,
269:Sir Degare
Lysteneth, lordinges, gente and fre,
Ich wille you telle of Sire Degarre:
Knightes that were sometyme in londe
Ferli fele wolde fonde
And sechen aventures bi night and dai,
Hou thai mighte here strengthe asai;
So dede a knyght, Sire Degarree:
Ich wille you telle wat man was he.
In Litel Bretaygne was a kyng
Of gret poer in all thing,
Stif in armes under sscheld,
And mochel idouted in the feld.
Ther nas no man, verraiment,
That mighte in werre ne in tornament,
Ne in justes for no thing,
Him out of his sadel bring,
Ne out of his stirop bringe his fot,
So strong he was of bon and blod.
This Kyng he hadde none hair
But a maidenchild, fre and fair;
Here gentiresse and here beauté
Was moche renound in ich countré.
This maiden he loved als his lif,
Of hire was ded the Quene his wif:
In travailing here lif she les.
And tho the maiden of age wes
Kynges sones to him speke,
Emperours and Dukes eke,
To haven his doughter in mariage,
For love of here heritage;
Ac the Kyng answered ever
That no man sschal here halden ever
But yif he mai in turneying
Him out of his sadel bring,
And maken him lesen hise stiropes bayne.
Many assayed and myght not gayne.
That ryche Kynge every yere wolde
A solempne feste make and holde
On hys wyvys mynnyng day,
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That was beryed in an abbay
In a foreste there besyde.
With grete meyné he wolde ryde,
Hire dirige do, and masse bothe,
Poure men fede, and naked clothe,
Offring brenge, gret plenté,
And fede the covent with gret daynté.
Toward the abbai als he com ride,
And mani knyghtes bi his side,
His doughter also bi him rod.
Amidde the forest hii abod.
Here chaumberleyn she clepede hire to
And other dammaiseles two
And seide that hii moste alighte
To don here nedes and hire righte; 1
Thai alight adoun alle thre,
Tweie damaiseles and ssche,
And longe while ther abiden,
Til al the folk was forht iriden.
Thai wolden up and after wolde,
And couthen nowt here way holde.
The wode was rough and thikke, iwis,
And thai token the wai amys.
Thai moste souht and riden west 2
Into the thikke of the forest.
Into a launde hii ben icome,
And habbeth wel undernome
That thai were amis igon.
Thai light adoun everichon
And cleped and criede al ifere,
Ac no man aright hem ihere.
Thai nist what hem was best to don; 3
The weder was hot bifor the non;
Hii leien hem doun upon a grene,
Under a chastein tre, ich wene,
And fillen aslepe everichone
Bote the damaisele alone.
She wente aboute and gaderede floures,
And herknede song of wilde foules.
So fer in the launde she goht, iwis,
That she ne wot nevere whare se is.
To hire maidenes she wolde anon.
193
Ac hi ne wiste never wat wei to gon.
Whenne hi wende best to hem terne,
Aweiward than hi goth wel yerne.
'Allas!' hi seide, 'that I was boren!
Nou ich wot ich am forloren!
Wilde bestes me willeth togrinde
Or ani man me sschulle finde!'
Than segh hi swich a sight:
Toward hire comen a knight,
Gentil, yong, and jolif man;
A robe of scarlet he hadde upon;
His visage was feir, his bodi ech weies;
Of countenaunce right curteis;
Wel farende legges, fot, and honde:
Ther nas non in al the Kynges londe
More apert man than was he.
'Damaisele, welcome mote thou be!
Be thou afered of none wihghte:
Iich am comen here a fairi knyghte;
Mi kynde is armes for to were,
On horse to ride with scheld and spere;
Forthi afered be thou nowt:
I ne have nowt but mi swerd ibrout.
Iich have iloved the mani a yer,
And now we beth us selve her,
Thou best mi lemman ar thou go,
Wether the liketh wel or wo.'
Tho nothing ne coude do she
But wep and criede and wolde fle;
And he anon gan hire at holde,
And dide his wille, what he wolde.
He binam hire here maidenhod,
And seththen up toforen hire stod.
'Lemman,' he seide, 'gent and fre,
Mid schilde I wot that thou schalt be;
Siker ich wot hit worht a knave; 4
Forthi mi swerd thou sschalt have,
And whenne that he is of elde
That he mai himself biwelde,
Tak him the swerd, and bidde him fonde
To sechen his fader in eche londe.
The swerd his god and avenaunt:
194
Lo, as I faugt with a geaunt,
I brak the point in his hed;
And siththen, when that he was ded,
I tok hit out and have hit er,
Redi in min aumener.
Yit paraventure time bith
That mi sone mete me with:
Be mi swerd I mai him kenne.
Have god dai! I mot gon henne.'
Thi knight passede as he cam.
Al wepende the swerd she nam,
And com hom sore sikend,
And fond here maidenes al slepend.
The swerd she hidde als she mighte,
And awaked hem in highte,
And doht hem to horse anon,
And gonne to ride everichon.
Thanne seghen hi ate last
Tweie squiers come prikend fast.
Fram the Kyng thai weren isent,
To white whider his doughter went.
Thai browt hire into the righte wai
And comen faire to the abbay,
And doth the servise in alle thingges,
Mani masse and riche offringes;
And whanne the servise was al idone
And ipassed over the none,
The Kyng to his castel gan ride;
His doughter rod bi his side.
And he yemeth his kyngdom overal
Stoutliche, as a god king sschal.
Ac whan ech man was glad an blithe,
His doughter siked an sorewed swithe;
Here wombe greted more and more;
Therwhile she mighte, se hidde here sore.
On a dai, as hi wepende set,
On of hire maidenes hit underyet.
'Madame,' she seide, 'par charité,
Whi wepe ye now, telleth hit me.'
'A! gentil maiden, kinde icoren,
Help me, other ich am forloren!
Ich have ever yete ben meke and milde:
195
Lo, now ich am with quike schilde!
Yif ani man hit underyete,
Men wolde sai bi sti and strete
That mi fader the King hit wan
And I ne was never aqueint with man!
And yif he hit himselve wite,
Swich sorewe schal to him smite
That never blithe schal he be,
For al his joie is in me,'
And tolde here al togeder ther
Hou hit was bigete and wher.
'Madame,' quad the maide, 'ne care thou nowt:
Stille awai hit sschal be browt.
No man schal wite in Godes riche
Whar hit bicometh, but thou and iche.'
Her time come, she was unbounde,
And delivred al mid sounde;
A knaveschild ther was ibore:
Glad was the moder tharfore.
The maiden servede here at wille,
Wond that child in clothes stille,
And laid hit in a cradel anon,
And was al prest tharwith to gon.
Yhit is moder was him hold:
Four pound she tok of gold,
And ten of selver also;
Under his fote she laid hit tho, For swich thing hit mighte hove;
And seththen she tok a paire glove
That here lemman here sente of fairi londe,
That nolde on no manne honde,
Ne on child ne on womman yhe nolde,
But on hire selve wel yhe wolde.
Tho gloven she put under his hade,
And siththen a letter she wrot and made,
And knit hit with a selkene thred
Aboute his nekke wel god sped
That who hit founde sscholde iwite.
Than was in the lettre thous iwrite:
'Par charité, yif ani god man
This helples child finde can,
Lat cristen hit with prestes honde, 5
196
And bringgen hit to live in londe,
For hit is comen of gentil blod.
Helpeth hit with his owen god,
With tresor that under his fet lis;
And ten yer eld whan that he his,
Taketh him this ilke gloven two,
And biddeth him, wharevere he go,
That he ne lovie no womman in londe
But this gloves willen on hire honde;
For siker on honde nelle thai nere
But on his moder that him bere.'
The maiden tok the child here mide,
Stille awai in aven tide,
Alle the winteres longe night.
The weder was cler, the mone light;
Than warhth she war anon
Of an hermitage in a ston:
An holi man had ther his woniyng.
Thider she wente on heying,
An sette the cradel at his dore,
And durste abide no lengore,
And passede forth anon right.
Hom she com in that other night,
And fond the levedi al drupni,
Sore wepinde, and was sori,
And tolde hire al togeder ther
Hou she had iben and wher.
The hermite aros erliche tho,
And his knave was uppe also,
An seide ifere here matines,
And servede God and Hise seins.
The litel child thai herde crie,
And clepede after help on hie;
The holi man his dore undede,
And fond the cradel in the stede;
He tok up the clothes anon
And biheld the litel grom;
He tok the letter and radde wel sone
That tolde him that he scholde done.
The heremite held up bothe his honde
An thonked God of al His sonde,
And bar that child in to his chapel,
197
And for joie he rong his bel.
He dede up the gloven and the tresour
And cristned the child with gret honour:
In the name of the Trinité,
He hit nemnede Degarre,
Degarre nowt elles ne is
But thing that not never what hit is,
Other thing that is neggh forlorn also; 6
Forthi the schild he nemnede thous tho.
The heremite that was holi of lif
Hadde a soster that was a wif;
A riche marchaunt of that countré
Hadde hire ispoused into that cité.
To hire that schild he sente tho
Bi his knave, and the silver also,
And bad here take gode hede
Hit to foster and to fede,
And yif God Almighti wolde
Ten yer his lif holde,
Ayen to him hi scholde hit wise:
He hit wolde tech of clergise.
The litel child Degarre
Was ibrout into that cité.
The wif and hire loverd ifere
Kept his ase hit here owen were.
Bi that hit was ten yer old,
Hit was a fair child and a bold,
Wel inorissched, god and hende;
Was non betere in al that ende.
He wende wel that the gode man
Had ben his fader that him wan,
And the wif his moder also,
And the hermite his unkel bo;
And whan the ten yer was ispent,
To the hermitage he was sent,
And he was glad him to se,
He was so feir and so fre.
He taughte him of clerkes lore
Other ten wynter other more;
And when he was of twenti yer,
Staleworth he was, of swich pouer
That ther ne wan man in that lond
198
That o breid him might astond.
Tho the hermite seth, withouten les,
Man for himself that he wes,
Staleworht to don ech werk,
And of his elde so god a clerk,
He tok him his florines and his gloves
That he had kept to hise bihoves.
Ac the ten pound of starlings
Were ispended in his fostrings.
He tok him the letter to rede,
And biheld al the dede.
'O leve hem, par charité,
Was this letter mad for me?'
'Ye, bi oure Lord, us helpe sschal!
Thus hit was,' and told him al.
He knelede adoun al so swithe,
And thonked the ermite of his live,
And swor he nolde stinte no stounde
Til he his kinrede hadde ifounde.
For in the lettre was thous iwrite,
That bi the gloven he sscholde iwite
Wich were his moder and who,
Yhif that sche livede tho,
For on hire honden hii wolde,
And on non other hii nolde.
Half the florines he gaf the hermite,
And halvendel he tok him mide,
And nam his leve an wolde go.
'Nai,' seide the hermite, 'schaltu no!
To seche thi ken mightou nowt dure
Withouten hors and god armure.'
'Nai,' quad he, 'bi Hevene Kyng,
Ich wil have first another thing!'
He hew adoun, bothe gret and grim,
To beren in his hond with him,
A god sapling of an ok;
Whan he tharwith gaf a strok,
Ne wer he never so strong a man
Ne so gode armes hadde upon,
That he ne scholde falle to grounde;
Swich a bourdon to him he founde.
Tho thenne God he him bitawt,
199
And aither fram other wepyng rawt.
Child Degarre wente his wai
Thourgh the forest al that dai.
No man he ne herd, ne non he segh,
Til hit was non ipassed hegh;
Thanne he herde a noise kete
In o valai, an dintes grete.
Blive thider he gan to te:
What hit ware he wolde ise.
An Herl of the countré, stout and fers,
With a knight and four squiers,
Hadde ihonted a der other two,
And al here houndes weren ago.
Than was thar a dragon grim,
Ful of filth and of venim,
With wide throte and teth grete,
And wynges bitere with to bete.
As a lyoun he hadde fet,
And his tail was long and gret.
The smoke com of his nose awai
Ase fer out of a chimenai.
The knyght and squiers he had torent,
Man and hors to dethe chent.
The dragon the Erl assaile gan,
And he defended him as a man,
And stoutliche leid on with his swerd,
And stronge strokes on him gerd;
Ac alle his dentes ne greved him nowt:
His hide was hard so iren wrout.
Therl flei fram tre to tre Fein he wolde fram him be And the dragon him gan asail;
The doughti Erl in that batail
Ofsegh this child Degarre;
'Ha! help!' he seide, 'par charité!'
The dragoun seth the child com;
He laft the Erl and to him nom
Blowinde and yeniend also
Als he him wolde swolewe tho.
Ac Degarre was ful strong;
He tok his bat, gret and long,
And in the forehefd he him batereth
200
That al the forehefd he tospatereth.
He fil adoun anon right,
And frapte his tail with gret might
Upon Degarres side,
That up-so-doun he gan to glide;
Ac he stert up ase a man
And with his bat leide upan,
And al tofrusst him ech a bon,
That he lai ded, stille as a ston.
Therl knelede adoun bilive
And thonked the child of his live,
And maked him with him gon
To his castel right anon,
And wel at hese he him made,
And proferd him al that he hade,
Rentes, tresor, an eke lond,
For to holden in his hond.
Thanne answerede Degarre,
'Lat come ferst bifor me
Thi levedi and other wimmen bold,
Maidenes and widues, yonge and olde,
And other damoiseles swete.
Yif mine gloven beth to hem mete
For to done upon here honde,
Thanne ich wil take thi londe;
And yif thai ben nowt so,
Iich wille take me leve and go.'
Alle wimman were forht ibrowt
In wide cuntries and forth isowt:
Ech the gloven assaie bigan,
Ac non ne mighte don hem on.
He tok his gloven and up hem dede,
And nam his leve in that stede.
The Erl was gentil man of blod,
And gaf him a stede ful god
And noble armure, riche and fin,
When he wolde armen him therin,
And a palefrai to riden an,
And a knave to ben his man,
And yaf him a swerd bright,
And dubbed him ther to knyght,
And swor bi God Almighti
201
That he was better worthi
To usen hors and armes also
Than with his bat aboute to go.
Sire Degarre was wel blithe,
And thanked the Erl mani a sithe,
And lep upon hiis palefrai,
And doht him forth in his wai;
Upon his stede righte his man,
And ledde his armes als he wel can;
Mani a jorné thai ride and sette.
So on a dai gret folk thei mette,
Erles and barouns of renoun,
That come fram a cité toun.
He asked a seriaunt what tiding,
And whennes hii come and what is this thing?
'Sire,' he seide, 'verraiment,
We come framward a parlement.
The King a gret counseil made
For nedes that he to don hade.
Whan the parlement was plener,
He lette crie fer and ner,
Yif ani man were of armes so bold
That with the King justi wold,
He sscholde have in mariage
His dowter and his heritage,
That is kingdom god and fair,
For he had non other hair.
Ac no man ne dar graunte therto,
For mani hit assaieth and mai nowt do:
Mani erl and mani baroun,
Knightes and squiers of renoun;
Ac ech man, that him justeth with, tit
Hath of him a foul despit:
Some he breketh the nekke anon,
And of some the rig-bon;
Some thourgh the bodi he girt,
Ech is maimed other ihirt;
Ac no man mai don him no thing
Swich wonder chaunce hath the King.
Sire Degarre thous thenche gan:
'Ich am a staleworht man,
And of min owen ich have a stede,
202
Swerd and spere and riche wede;
And yif ich felle the Kyng adoun,
Evere ich have wonnen renoun;
And thei that he me herte sore,
No man wot wer ich was bore.
Whether deth other lif me bitide,
Agen the King ich wille ride!'
In the cité his in he taketh,
And resteth him and meri maketh.
On a dai with the King he mette,
And knelede adoun and him grette:
'Sire King,' he saide, 'of muchel might,
Mi loverd me sende hider anon right
For to warne you that he
Bi thi leve wolde juste with the,
And winne thi dowter, yif he mai;
As the cri was this ender dai,
Justes he had to the inome.'
'De par Deus!' quath the King, 'he is welcome.
Be he baroun, be he erl,
Be he burgeis, be he cherl,
No man wil I forsake.
He that winneth al sschal take.'
Amorewe the justes was iset;
The King him purveid wel the bet,
And Degarre ne knew no man,
Ac al his trust is God upon.
Erliche to churche than wente he;
The masse he herde of the Trinité.
To the Fader he offreth hon florine,
And to the Sone another al so fine,
And to the Holi Gost the thridde;
The prest for him ful yerne gan bidde.
And tho the servise was idon,
To his in he wente wel son
And let him armi wel afin,
In god armes to justi in.
His gode stede he gan bistride;
His squier bar his sschaft biside;
In the feld the King he abide gan,
As he com ridend with mani a man,
Stoutliche out of the cité toun,
203
With mani a lord of gret renoun;
Ac al that in the felde beth
That the justes iseth
Seide that hi never yit iseghe
So pert a man with here egye
As was this gentil Degarre,
Ac no man wiste whennes was he.
Bothe thai gonne to justi than,
Ac Degarre can nowt theron.
The King hath the gretter schaft
And kan inowgh of the craft.
To breke his nekke he had iment:
In the helm he set his dent,
That the schaft al tosprong;
Ac Degarre was so strong
That in the sadel stille he set,
And in the stiropes held his fet;
For sothe I seie, withoute lesing,
He ne couthe nammore of justing.
'Allas!' quath the King, 'allas!
Me ne fil nevere swich a cas,
That man that ich mighte hitte
After mi strok mighte sitte!'
He taketh a wel gretter tre
And swor so he moste ithe,
'Yif his nekke nel nowt atwo,
His rigg schal, ar ich hennes go!'
He rod eft with gret raundoun
And thought to beren him adoun,
And girt Degarre anon
Right agein the brest-bon
The schaft was stef and wonder god,
And Degarre stede astod,
And al biforen he ros on heghth,
And tho was he ifallen neghth;
But as God Almighti wold,
The schaft brak and might nowt hold,
And Degarre his cours out ritte,
And was agramed out of his witte.
'Allas!' quath he, 'for vilaynie!
The King me hath ismiten twie,
And I ne touchede him nowt yete.
204
Nou I schal avise me bette!'
He turned his stede with herte grim,
And rod to the King, and he to him,
And togider thai gert ful right,
And in the scheldes here strokes pight
That the speres al toriveth
And up right to here honde sliveth,
That alle the lordings that ther ben
That the justing mighte sen
Seiden hi ne seghe never with egye
Man that mighte so longe dreghye,
In wraththe for nothing,
Sitten a strok of here King;
'Ac he his doughti for the nones,
A strong man of bodi and bones.'
The King with egre mod gan speke:
'Do bring me a schaft that wil nowt breke!
A, be mi trewthe, he sschal adoun!
Thai he be strengere than Sampson;
And thei he be the bare qued,
He sschal adoun, maugré his heved!'
He tok a schaft was gret and long,
The schild another al so strong;
And to the King wel evene he rit;
The King faileth, and he him smit;
His schaft was strong and god withal,
And wel scharped the coronal.
He smot the Kyng in the lainer:
He might flit nother fer ne ner.
The King was strong and harde sat;
The stede ros up biforn with that,
And Sire Degarre so thriste him than
That, maugré whoso grochche bigan,
Out of the sadel he him cast,
Tail over top, right ate last.
Than was ther long houting and cri;
The King was sor asschamed forthi;
The lordinges comen with might and mein
And broughte the King on horse agein,
An seide with o criing, iwis,
'Child Degarre hath wonne the pris!'
Than was the damaisele sori,
205
For hi wist wel forwhi:
That hi scholde ispoused ben
To a knight that sche never had sen,
And lede here lif with swich a man
That sche ne wot who him wan,
No in what londe he was ibore;
Carful was the levedi therefore.
Than seide the King to Degarre,
'Min hende sone, com hider to me:
And thou were al so gentil a man
As thou semest with sight upan,
And ase wel couthest wisdomes do
As thou art staleworht man therto,
Me thouwte mi kingdoms wel biset:
Ac be thou werse, be thou bet,
Covenaunt ich wille the holde.
Lo, her biforn mi barons bolde,
Mi douwter I take the bi the hond,
And seise the her in al mi lond.
King thou scalt ben after me:
God graunte the god man for to be!'
Than was the child glad and blithe,
And thonked the Kyng mani a sithe.
Gret perveaunce than was ther iwrout:
To churche thai were togidere ibrout,
And spoused that levedi verraiment,
Under Holi Sacrement.
Lo, what chaunse and wonder strong
Bitideth mani a man with wrong,
That cometh into an uncouthe thede
And spouseth wif for ani mede
And knowes nothing of hire kin,
Ne sche of his, neither more ne min,
And beth iwedded togider to libbe
Par aventoure, and beth neghth sibbe!
So dede Sire Degarre the bold
Spoused ther is moder
And that hende levedi also
Here owene sone was spoused to,
That sche upon here bodi bar.
Lo, what aventoure fil hem thar!
But God, that alle thingge mai stere,
206
Wolde nowt that thai sinned ifere:
To chirche thai wente with barouns bolde;
A riche feste thai gonne to holde;
And wan was wel ipassed non
And the dai was al idon,
To bedde thai sscholde wende, that fre,
The dammaisele and Sire Degarre.
He stod stille and bithouwte him than
Hou the hermite, the holi man,
Bad he scholde no womman take
For faired ne for riches sake
But she mighte this gloves two
Lightliche on hire hondes do.
'Allas, allas!' than saide he,
'What meschaunce is comen to me?
A wai! witles wrechche ich am!
Iich hadde levere than this kingdam
That is iseised into min hond
That ich ware faire out of this lond!'
He wrang his hondes and was sori,
Ac no man wiste therefore wi.
The King parceyved and saide tho,
'Sire Degarre, wi farest thou so?
Is ther ani thing don ille,
Spoken or seid agen thi wille?'
'Ya, sire,' he saide, 'bi Hevene King!'
'I chal never, for no spousing,
Therwhiles I live, with wimman dele,
Widue ne wif ne dammeisele,
But she this gloves mai take and fonde
And lightlich drawen upon hire honde.'
His yonge bride that gan here,
And al for thout chaunged hire chere
And ate laste gan to turne here mod:
Here visage wex ase red ase blod:
She knew tho gloves that were hire.
'Schewe hem hider, leve sire.'
Sche tok the gloves in that stede
And lightliche on hire hondes dede,
And fil adoun, with revli crie,
And seide, 'God, mercy, mercie!
Thou art mi sone hast spoused me her,
207
And ich am, sone, thi moder der.
Ich hadde the loren, ich have the founde;
Blessed be Jhesu Crist that stounde!'
Sire Degarre tok his moder tho
And helde here in his armes two.
Keste and clepte here mani a sithe;
That hit was sche, he was ful blithe.
Than the Kyng gret wonder hadde
Why that noise that thai made,
And mervailed of hire crying,
And seide, 'Doughter, what is this thing?'
'Fader,' she seide, 'thou schalt ihere:
Thou wenest that ich a maiden were,
Ac certes, nay, sire, ich am non:
Twenti winter nou hit is gon
That mi maidenhed I les
In a forest as I wes,
And this is mi sone, God hit wot:
Bi this gloves wel ich wot.'
She told him al that sothe ther,
Hou the child was geten and wher;
And hou that he was boren also,
To the hermitage yhe sente him tho,
And seththen herd of him nothing;
'But thanked be Jhesu, Hevene King,
Iich have ifounde him alive!
Ich am his moder and ek his wive!'
'Leve moder,' seide Sire Degarre,
'Telle me the sothe, par charité:
Into what londe I mai terne
To seke mi fader, swithe and yerne?'
'Sone,' she saide, 'bi Hevene Kyng,
I can the of him telle nothing
But tho that he fram me raught,
His owen swerd he me bitaught,
And bad ich sholde take hit the forthan
Yif thou livedest and were a man.'
The swerd sche fet forht anon right,
And Degarre hit out plight.
Brod and long and hevi hit wes:
In that kyngdom no swich nes.
Than seide Degarre forthan,
208
'Whoso hit aught, he was a man!
Nou ich have that ikepe,
Night ne dai nel ich slepe
Til that I mi fader see,
Yif God wile that hit so be.'
In the cité he reste al night.
Amorewe, whan hit was dai-lit,
He aros and herde his masse;
He dighte him and forth gan passe.
Of al that cité than moste non
Neither with him riden ne gon
But his knave, to take hede
To his armour and his stede.
Forth he rod in his wai
Mani a pas and mani jurnai;
So longe he passede into west
That he com into theld forest
Ther he was bigeten som while.
Therinne he rideth mani a mile;
Mani a dai he ride gan;
No quik best he fond of man,
Ac mani wilde bestes he seghth
And foules singen on heghth.
So longe hit drouwth to the night,
The sonne was adoune right.
Toward toun he wolde ride,
But he nist never bi wiche side.
Thenne he segh a water cler,
And amidde a river,
A fair castel of lim and ston:
Other wonying was ther non.
To his knave he seide, 'Tide wat tide,
O fote forther nel I ride,
Ac here abide wille we,
And aske herberewe par charité,
Yif ani quik man be here on live.'
To the water thai come als swithe;
The bregge was adoune tho,
And the gate open also,
And into the castel he gan spede.
First he stabled up his stede;
He taiede up his palefrai.
209
Inough he fond of hote and hai;
He bad his grom on heying
Kepen wel al here thing.
He passed up into the halle,
Biheld aboute, and gan to calle;
Ac neither on lond ne on hegh
No quik man he ne segh.
Amidde the halle flore
A fir was bet, stark an store, 7
'Par fai,' he saide, 'ich am al sure
He that bette that fure
Wil comen hom yit tonight;
Abiden ich wille a litel wight.'
He sat adoun upon the dais,
And warmed him wel eche wais,
And he biheld and undernam
Hou in at the dore cam
Four dammaiseles, gent and fre;
Ech was itakked to the kne.
The two bowen an arewen bere,
The other two icharged were
With venesoun, riche and god.
And Sire Degarre upstod
And gret hem wel fair aplight,
Ac thai answerede no wight,
But yede into chaumbre anon
And barred the dore after son.
Sone therafter withalle
Ther com a dwerw into the halle.
Four fet of lengthe was in him;
His visage was stout and grim;
Bothe his berd and his fax
Was crisp an yhalew as wax;
Grete sscholdres and quarré;
Right stoutliche loked he;
Mochele were hise fet and honde
Ase the meste man of the londe;
He was iclothed wel aright,
His sschon icouped as a knight;
He hadde on a sorcot overt,
Iforred with blaundeuer apert.
Sire Degarre him biheld and lowggh,
210
And gret him fair inowggh,
Ac he ne answerede nevere a word,
But sette trestles and laid the bord,
And torches in the halle he lighte,
And redi to the soper dighte.
Than ther com out of the bour
A dammeisele of gret honour;
In the lond non fairer nas;
In a diapre clothed she was
With hire come maidenes tene,
Some in scarlet, some in grene,
Gent of bodi, of semblaunt swete,
And Degarre hem gan grete;
Ac hi ne answerede no wight,
But yede to the soper anon right.
'Certes,' quath Sire Degarre,
'Ich have hem gret, and hi nowt me;
But thai be domb, bi and bi
Thai schul speke first ar I.'
The levedi that was of rode so bright,
Amidde she sat anon right,
And on aither half maidenes five.
The dwerw hem servede al so blive
With riche metes and wel idight;
The coppe he filleth with alle his might.
Sire Degarre couthe of curteisie:
He set a chaier bifore the levedie,
And therin himselve set,
And tok a knif and carf his met;
At the soper litel at he,
But biheld the levedi fre,
And segh ase feir a wimman
Als he hevere loked an,
That al his herte and his thout
Hire to love was ibrowt.
And tho thai hadde souped anowgh,
The drew com, and the cloth he drough;
The levedis wessche everichon
And yede to chaumbre quik anon.
Into the chaumbre he com ful sone.
The levedi on here bed set,
And a maide at here fet,
211
And harpede notes gode and fine;
Another broughte spices and wine.
Upon the bedde he set adoun
To here of the harpe soun.
For murthe of notes so sschille,
He fel adoun on slepe stille;
So he slep al that night.
The levedi wreith him warm aplight,
And a pilewe under his heved dede,
And yede to bedde in that stede.
Amorewe whan hit was dai-light,
Sche was uppe and redi dight.
Faire sche waked him tho:
'Aris!' she seide, 'graith the, an go!'
And saide thus in here game:
'Thou art worth to suffri schame,
That al night as a best sleptest,
And non of mine maidenes ne keptest.'
'O gentil levedi,' seide Degarre,
'For Godes love, forgif hit me!
Certes the murie harpe hit made,
Elles misdo nowt I ne hade;
Ac tel me, levedi so hende,
Ar ich out of thi chaumber wende,
Who is louerd of this lond?
And who this castel hath in hond?
Wether thou be widue or wif,
Or maiden yit of clene lif?
And whi her be so fele wimman
Allone, withouten ani man?'
The dameisele sore sighte,
And bigan to wepen anon righte,
'Sire, wel fain ich telle the wolde,
Yif evere the better be me sscholde.
Mi fader was a riche baroun,
And hadde mani a tour and toun.
He ne hadde no child but me;
Ich was his air of his cuntré.
In mené ich hadde mani a knight
And squiers that were gode and light,
An staleworht men of mester,
To serve in court fer and ner;
212
Ac thanne is thar here biside
A sterne knight, iknawe ful wide.
Ich wene in Bretaine ther be non
So strong a man so he is on.
He had ilove me ful yore;
Ac in herte nevere more
Ne mighte ich lovie him agein;
But whenne he seghye ther was no gein,
He was aboute with maistri
For to ravisse me awai.
Mine knightes wolde defende me,
And ofte fowghten hi an he;
The beste he slowgh the firste dai,
And sethen an other, par ma fai,
And sethen the thridde and the ferthe, The beste that mighte gon on erthe!
Mine squiers that weren so stoute,
Bi foure, bi five, thai riden oute,
On hors armed wel anowgh:
His houen bodi he hem slough.
Mine men of mester he slough alle,
And other pages of mine halle.
Therfore ich am sore agast
Lest he wynne me ate last.'
With this word sche fil to grounde,
And lai aswone a wel gret stounde.
Hire maidenes to hire come
And in hire armes up hire nome.
He beheld the levedi with gret pité.
'Loveli madame,' quath he,
'On of thine ich am here:
Ich wille the help, be mi pouere.'
'Yhe, sire,' she saide, 'than al mi lond
Ich wil the give into thin hond,
And at thi wille bodi mine,
Yif thou might wreke me of hine.'
Tho was he glad al for to fighte,
And wel gladere that he mighte
Have the levedi so bright
Yif he slough that other knight.
And als thai stod and spak ifere,
A maiden cried, with reuful chere,
213
'Her cometh oure enemi, faste us ate!
Drauwe the bregge and sschet the gate,
Or he wil slen ous everichone!'
Sire Degarre stirt up anon
And at a window him segh,
Wel i-armed on hors hegh;
A fairer bodi than he was on
In armes ne segh he never non.
Sire Degarre armed him blive
And on a stede gan out drive.
With a spere gret of gayn,
To the knight he rit agein.
The knighte spere al tosprong,
Ac Degarre was so strong
And so harde to him thrast,
But the knight sat so fast,
That the stede rigge tobrek
And fel to grounde, and he ek;
But anon stirt up the knight
And drough out his swerd bright.
'Alight,' he saide, 'adoun anon;
To fight thou sschalt afote gon.
For thou hast slawe mi stede,
Deth-dint schal be thi mede;
Ac thine stede sle I nille,
Ac on fote fighte ich wille.'
Than on fote thai toke the fight,
And hewe togidere with brondes bright.
The knight gaf Sire Degarre
Sterne strokes gret plenté,
And he him agen also,
That helm and scheld cleve atwo.
The knight was agreved sore
That his armour toburste thore:
A strok he gaf Sire Degarre,
That to grounde fallen is he;
But he stirt up anon right,
And swich a strok he gaf the knight
Upon his heved so harde iset
Thurh helm and heved and bacinet
That ate brest stod the dent;
Ded he fil doun, verraiment.
214
The levedi lai in o kernel,
And biheld the batail everi del.
She ne was never er so blithe:
Sche thankede God fele sithe.
Sire Degarre com into castel;
Agein him com the dammaisel,
And thonked him swithe of that dede.
Into chaumber sche gan him lede,
And unarmed him anon,
And set him hire bed upon,
And saide, 'Sire, par charité,
I the prai dwel with me,
And al mi lond ich wil the give,
And miselve, whil that I live.'
'Grant merci, dame,' saide Degarre,
'Of the gode thou bedest me:
Wende ich wille into other londe,
More of haventours for to fonde;
And be this twelve moneth be go,
Agein ich wil come the to.'
The levedi made moche mourning
For the knightes departing,
And gaf him a stede, god and sur,
Gold and silver an god armur,
And bitaught him Jhesu, Hevene King.
And sore thei wepen at here parting.
Forht wente Sire Degarre
Thurh mani a divers cuntré;
Ever mor he rod west.
So in a dale of o forest
He mette with a doughti knight
Upon a stede, god and light,
In armes that were riche and sur,
With the sscheld of asur
And thre bor-hevedes therin
Wel ipainted with gold fin.
Sire Degarre anon right
Hendeliche grette the knight,
And saide, 'Sire, God with the be;'
And thous agein answered he:
'Velaun, wat dost thou here,
In mi forest to chase mi dere?'
215
Degarre answerede with wordes meke:
'Sire, thine der nougt I ne seke:
Iich am an aunterous knight,
For to seche werre and fight.'
The knight saide, withouten fail,
'Yif thou comest to seke batail,
Here thou hast thi per ifounde:
Arme the swithe in this stounde!'
Sire Degarre and his squier
Armed him in riche atir,
With an helm riche for the nones,
Was ful of precious stones
That the maide him gaf, saun fail,
For whom he did rather batail.
A sscheld he kest aboute his swere
That was of armes riche and dere,
With thre maidenes hevedes of silver bright,
With crounes of gold precious of sight.
A sschaft he tok that was nowt smal,
With a kene coronal.
His squier tok another spere;
Bi his louerd he gan hit bere.
Lo, swich aventoure ther gan bitide The sone agein the fader gan ride,
And noither ne knew other no wight! 8
Nou biginneth the firste fight.
Sire Degarre tok his cours thare;
Agen his fader a sschaft he bare;
To bere him doun he hadde imint.
Right in the sscheld he set his dint;
The sschaft brak to peces al,
And in the sscheld lat the coronal.
Another cours thai gonne take;
The fader tok, for the sones sake,
A sschaft that was gret and long,
And he another also strong.
Togider thai riden with gret raundoun,
And aither bar other adoun.
With dintes that thai smiten there,
Here stede rigges toborsten were.
Afote thai gonne fight ifere
And laiden on with swerdes clere.
216
The fader amerveiled wes
Whi his swerd was pointles,
And seide to his sone aplight,
'Herkne to me a litel wight:
Wher were thou boren, in what lond?'
'In Litel Bretaigne, ich understond:
Kingges doughter sone, witouten les,
Ac I not wo mi fader wes.'
'What is thi name?' than saide he.
'Certes, men clepeth me Degarre.'
'O Degarre, sone mine!
Certes ich am fader thine!
And bi thi swerd I knowe hit here:
The point is in min aumenere.'
He tok the point and set therto;
Degarre fel iswone tho,
And his fader, sikerli,
Also he gan swony;
And whan he of swone arisen were,
The sone cride merci there
His owen fader of his misdede,
And he him to his castel gan lede,
And bad him dwelle with him ai.
'Certes, sire,' he saide, 'nai;
Ac yif hit youre wille were,
To mi moder we wende ifere,
For she is in gret mourning.'
'Blethelich,' quath he, 'bi Hevene Kyng.'
Syr Degaré and hys father dere,
Into Ynglond they went in fere.
They were armyd and well dyghtt.
As sone as the lady saw that knyght,
Wonther wel sche knew the knyght;
Anon sche chaungyd hur colowr aryght,
And seyd, 'My dere sun, Degaré,
Now thou hast broughtt thy father wyth the!'
'Ye, madame, sekyr thow be!
Now well y wot that yt ys he.'
'I thank, by God,' seyd the kyng,
'Now y wot, wythowtt lesyng,
Who Syr Degaré his father was!'
The lady swounyd in that plass.
217
Then afterward, now sykyrly,
The knyghtt weddyd the lady.
Sche and hur sun were partyd atwynn,
For they were to nyghe off kyn.
Now went forth Syr Degaré;
Wyth the kyng and his meyné,
His father and his mother dere.
Unto that castel thei went infere
Wher that wonnyd that lady bryght
That he hadd wonne in gret fyght,
And weddyd hur wyth gret solempnité
Byfor all the lordis in that cuntré.
Thus cam the knyght outt of his care;
God yff us grace well to fare.
Amen
~ Anonymous,

IN CHAPTERS [300/3782]



1461 Integral Yoga
  908 Poetry
  223 Occultism
  215 Philosophy
  174 Fiction
  171 Christianity
  107 Yoga
   83 Mysticism
   76 Psychology
   76 Islam
   32 Science
   31 Philsophy
   28 Sufism
   20 Mythology
   20 Hinduism
   16 Integral Theory
   15 Education
   13 Theosophy
   9 Buddhism
   8 Kabbalah
   7 Cybernetics
   6 Baha i Faith
   5 Zen
   1 Thelema
   1 Alchemy


  845 The Mother
  644 Sri Aurobindo
  505 Satprem
  314 Nolini Kanta Gupta
  109 H P Lovecraft
   96 William Wordsworth
   87 Aleister Crowley
   83 Percy Bysshe Shelley
   82 Walt Whitman
   76 Muhammad
   74 Carl Jung
   66 James George Frazer
   60 Friedrich Nietzsche
   56 Pierre Teilhard de Chardin
   56 John Keats
   55 Sri Ramakrishna
   55 Plotinus
   48 Robert Browning
   46 William Butler Yeats
   44 Friedrich Schiller
   34 Saint Augustine of Hippo
   31 Ralph Waldo Emerson
   30 Jorge Luis Borges
   30 Anonymous
   28 Swami Vivekananda
   27 Saint Teresa of Avila
   26 A B Purani
   24 Lucretius
   24 Kabir
   24 Jalaluddin Rumi
   24 Aldous Huxley
   23 Johann Wolfgang von Goethe
   22 Rabindranath Tagore
   21 Swami Krishnananda
   21 Rudolf Steiner
   21 Hafiz
   20 Saint John of Climacus
   17 Franz Bardon
   13 Ovid
   13 Nirodbaran
   13 Li Bai
   13 Abu-Said Abil-Kheir
   12 Plato
   11 Rainer Maria Rilke
   11 George Van Vrekhem
   10 Vyasa
   10 Edgar Allan Poe
   9 Sri Ramana Maharshi
   9 Ibn Arabi
   8 Rabbi Moses Luzzatto
   8 Paul Richard
   8 Bulleh Shah
   7 Norbert Wiener
   7 Mirabai
   7 Joseph Campbell
   7 Baha u llah
   6 Peter J Carroll
   6 Jordan Peterson
   6 Henry David Thoreau
   6 Bokar Rinpoche
   5 Thubten Chodron
   5 Swami Sivananda Saraswati
   5 Patanjali
   5 Lewis Carroll
   5 Lalla
   5 Al-Ghazali
   4 Thomas Merton
   4 Saint Francis of Assisi
   4 Hakim Sanai
   3 Taigu Ryokan
   3 Solomon ibn Gabirol
   3 Saint John of the Cross
   3 R Buckminster Fuller
   3 Omar Khayyam
   3 Moses de Leon
   3 Ken Wilber
   3 Jacopone da Todi
   3 Aristotle
   2 Vidyapati
   2 Symeon the New Theologian
   2 Matsuo Basho
   2 Mahendranath Gupta
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino
   2 Hsuan Chueh of Yung Chia
   2 H. P. Lovecraft
   2 Genpo Roshi
   2 Allama Muhammad Iqbal
   2 Alice Bailey
   2 Alfred Tennyson


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


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  To be a man after rediscovering a million years was mysteriously like being something still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the world, and there we went, lightly, as if the body had never had any weight other than that of our human thought; and the stars were so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming Possible. He was even the great discoverer of the Possible.
  Never had this precarious invention had any other aim through millions of species than to discover that which surpassed his own species, perhaps the means to change his species - a light and lawless species. After rediscovering a million years in the great, rhythmic night, a man was still something to be invented. It was the invention of himself, where all was not yet said and done.
  --
  A little white silhouette, twelve thousand miles away, solitary and frail amidst a spiritual horde which had once and for all decided that the meditating and miraculous yogi was the apogee of the species, was searching for the means, for the reality of this man who for a moment believes himself sovereign of the heavens or sovereign of a machine, but who is quite probably something completely different than his spiritual or material glories. Another, a lighter air was throbbing in that breast, unburdened of its heavens and of its prehistoric machines. Another Epic was beginning.
  Would Matter and Spirit meet, then, in a third PHYSIOLOGICAL position that would perhaps be at last the position of Man rediscovered, the something that had for so long fought and suffered in quest of becoming its own species? She was the great Possible at the beginning of man. Mother is our fable come true. 'All is possible' was her first open sesame.
  --
  She spoke to deaf ears. She was very alone in this 'ashram.' Little by little, the disciples fill up the place, then they say: it is ours. It is 'the Ashram.' We are 'the disciples.' In Pondicherry as in Rome as in Mecca. 'I do not want a religion! An end to religions!' She exclaimed. She struggled and fought in their midst - was She therefore to leave this Earth like one more saint or yogi, buried beneath haloes, the 'continuatrice' of a great spiritual lineage? She was seventy-six years old when we landed there, a knife in our belt and a ready curse on our lips.
  She adored defiance and did not detest irreverence.
  --
  We had our bellyful of adventure at last: if you go astray in the forest, you get delightfully lost yet still with the same old skin on your back, whereas here, there is nothing left to get lost in! It is no longer just a matter of getting lost - you have to CHANGE your skin. Or die. Yes, change species.
  Or become one more nauseating little worshipper - which was not on our program. 'We are the enemy of our own conception of the Divine,' She told us one day with her mischievous little smile.
  --
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
  She were making fun of us, then loving us in secret), She told us, 'I have the feeling that ALL we have lived, ALL we have known, ALL we have done is a perfect illusion ... When I had the spiritual experience that material life is an illusion, personally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the entire spiritual structure as we have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been here for forty-seven years now!' Yes, She was eighty-three years old then. And that day, we ceased being 'the enemy of our own conception of the Divine,' for this entire Divine was shattered to pieces - and we met Mother, at last. This mystery we call
  --
  TRULY to the conquest of the new. The 'new' is painful, discouraging, it resembles nothing we know! We cannot hoist the flag of an unconquered country - but this is what is so marvelous: it does not yet exist. We must MAKE IT EXIST. The adventure has not been carved out: it is to be carved out. Truth is not entrapped and fossilized, 'spiritualized': it is to be discovered. We are in a nothing that we must force to become a something. We are in the adventure of the new species. A new species is obviously contradictory to the old species and to the little flags of the alreadyknown. It has nothing in common with the spiritual summits of the old world, nor even with its abysms - which might be delightfully tempting for those who have had enough of the summits, but everything is the same, in black or white, it is fraternal above and below. SOMETHING ELSE is needed.
  'Are you conscious of your ceils?' She asked us a short time after the little operation of spiritual demolition She had undergone. 'No? Well, become conscious of your cells, and you will see that it gives TERRESTRIAL results.' To become conscious of one's cells? ... It was a far more radical operation than crossing the Maroni with a machete in hand, for after all, trees and lianas can be cut, but what cannot be so easily uncovered are the grandfa ther and the grandmo ther and the whole atavistic pack, not to mention the animal and plant and mineral layers that form a teeming humus over this single pure little cell beneath its millennial genetic program. The grandfa thers and grandmo thers grow back again like crabgrass, along with all the old habits of being hungry, afraid, falling ill, fearing the worst, hoping for the best, which is still the best of an old mortal habit. All this is not uprooted nor entrapped as easily as celestial 'liberations,' which leave the teeming humus in peace and the body to its usual decomposition. She had come to hew a path through all that. She was the Ancient One of evolution who had come to make a new cleft in the old, tedious habit of being a man. She did not like tedious repetitions, She was the adventuress par excellence - the adventuress of the earth. She was wrenching out for man the great Possible that was already beating there, in his primeval clearing, which he believed he had momentarily trapped with a few machines.
  She was uprooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is really there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
  --
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A scientist once thought that he had clinched the issue and cut the Gordian knot when he declared triumphantly with reference to spirit sances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they are nowhere in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. This matter of the Spirits we have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. The spiritualists' approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the spiritualists approach their subject with the entire scientific apparatus the only difference being that the scientist does not believe while the spiritualist believes.
   Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderl and where physics ends. Nor for that reason is a mystic reality something like a mathematical abstraction, -n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses apprehend.
   Furthermore, being so, the mystic domain is of infinitely greater potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force here without the necessary preparation to hold and handle it, he may get seriously bruised, morally and physically. The adventure into the mystic domain has its own toll of casualtiesone can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is not in vain and merely as a poetic metaphor that the ancient seers have said
  --
   There are modes of knowledge that are occultand to that extent mystic and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic the truly mystic belongs to the ultimate realities, the deepest and the highest,they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up and even for the greater part the light is swallowed up in the obscurity or utilised by it.
   The mystic's knowledge and experience is not only true and real: it is delightful and blissful. It has a supremely healing virtue. It brings a sovereign freedom and ease and peace to the mystic himself, but also to those around him, who come in contact with him. For truth and reality are made up of love and harmony, because truth is, in its essence, unity.

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

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this rupture. We understood nothing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
  Sri Aurobindo, of everything - and that the new world was going to be denatured into a new

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Now, before any explanation is attempted it is important to bear in mind that the Upanishads speak of things experiencednot merely thought, reasoned or argued and that these experiences belong to a world and consciousness other than that of the mind and the senses. One should naturally expect here a different language and mode of expression than that which is appropriate to mental and physical things. For example, the world of dreams was once supposed to be a sheer chaos, a mass of meaningless confusion; but now it is held to be quite otherwise. Psychological scientists have discovered a methodeven a very well-defined and strict methodin the madness of that domain. It is an ordered, organised, significant world; but its terminology has to be understood, its code deciphered. It is not a jargon, but a foreign language that must be learnt and mastered.
   In the same way, the world of spiritual experiences is also something methodical, well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that reason, be devoid of meaning, mere fancifulness or a child's imagination running riot. Here also the right key has to be found, the grammar and vocabulary of that language mastered. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the matter of spiritual language, the best and the only way to learn it is to go and live in its native country.
  --
   The duty of life consists, it is said, in the repaying of three debts which every man contracts as soon as he takes birth upon earth the debt to the Gods, to Men and to the Ancestors. This threefold debt or duty has, in other terms, reference to the three fields or domains wherein an embodied being lives and moves and to which he must adjust and react rightly -if he is to secure for his life an integral fulfilment. These are the family, society and the world and beyond-world. The Gods are the Powers that rule the world and beyond, they are the forms and forces of the One Spirit underlying the universe, the varied expressions of divine Truth and Reality: To worship the Gods, to do one's duty by them, means to come into contact and to be unitedin being, consciousness and activitywith the universal and spiritual existence, which is the supreme end and purpose of human life. The seconda more circumscribed fieldis the society to which one belongs, the particular group of humanity in which he functions as a limb. The service to society or good citizenship entails the worship of humanity, of Man as a god. Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the ethic of an ideal life.
   From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round result.
  --
   The Gods are the formations or particularisations of the Truth-consciousness, the multiple individualisations of the One spirit. The Pitris are the Divine Fathers, that is to say, souls that once laboured and realised here below, and now have passed beyond. They dwell in another world, not too far removed from the earth, and from there, with the force of their Realisation, lend a more concrete help and guidance to the destiny that is being worked out upon earth. They are forces and formations of consciousness in an intermediate region between Here and There (antarika), and serve to bring men and gods nearer to each other, inasmuch as they belong to both the categories, being a divinised humanity or a humanised divinity. Each fixation of the Truth-consciousness in an earthly mould is a thing of joy to the Pitris; it is the Svadh or food by which they live and grow, for it is the consolidation and also the resultant of their own realisation. The achievements of the sons are more easily and securely reared and grounded upon those of the forefa thers, whose formative powers we have to invoke, so that we may pass on to the realisation, the firm embodiment of higher and greater destinies.
   III. The Path of the Fathers and the Path of the Gods
  --
   The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
   And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
  --
   TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air- belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
   Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The form of a thing can be beautiful; but the formless too has its beauty. Indeed, the beauty of the formless, that is to say, the very sum and substance, the ultimate essence, the soul of beauty that is what suffuses, with in-gathered colour and enthusiasm, the realisation and poetic creation of the Upanishadic seer. All the forms that are scattered abroad in their myriad manifest beauty hold within themselves a secret Beauty and are reflected or projected out of it. This veiled Name of Beauty can be compared to nothing on the phenomenal hemisphere of Nature; it has no adequate image or representation below:
   na tasya pratimsti

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  Universe sandwiched between heaven above and hell below and seemingly
  stretching away to infinity in all lateral directions. Yet the total land area of this flat
  --
  000.130 At present 99 percent of humanity is misinformed in believing in the
  Malthusian concept of the fundamental inadequacy of life support, and so they have

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  IN COMMUNION WITH THE DIVINE belOVED
  VEDANTA
  --
   The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth; The world perceived by the senses was all that existed. God and religion were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discriminatory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage — they considered these the panacea for the degenerate condition of Hindu society.
   The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
   But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"
  --
   At that time there lived in Calcutta a rich widow named Rani Rasmani, belonging to the sudra caste, and known far and wide not only for her business ability, courage, and intelligence, but also for her largeness of heart, piety, and devotion to God. She was assisted in the management of her vast property by her son-in-law Mathur Mohan.
   In 1847 the Rani purchased twenty acres of land at Dakshineswar, a village about four miles north of Calcutta. Here she created a temple garden and constructed several temples. Her Ishta, or Chosen Ideal, was the Divine Mother, Kali.
  --
   corners of the temple compound are two nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the west — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
   --- SIVA
   In the twelve Siva temples are installed the emblems of the Great God of renunciation in His various aspects, worshipped daily with proper rites. Siva requires few articles of worship. White flowers and bel-leaves and a little Ganges water offered with devotion are enough to satisfy the benign Deity and win from Him the boon of liberation.
   --- RADHAKANTA
  --
   Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
   Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
  --
   "Well," Sri Ramakrishna said, "it is you who say so; but, believe me, I know nothing about it."
   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 set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
   He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.
  --
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her beloved. This union represents, through sensuous language, a supersensuous experience.
   Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion. Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.
  --
   --- IN COMMUNION WITH THE DIVINE belOVED
   Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the beloved of the heart. He regarded himself as one of the gopis of Vrindavan, mad with longing for her divine Sweetheart. At his request Mathur provided him with woman's dress and jewelry. In this love-pursuit, food and drink were forgotten. Day and night he wept bitterly. The yearning turned into a mad frenzy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then revealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a return of the old physical symptoms: the burning sensation, an oozing of blood through the pores, a loosening of the joints, and the stopping of physiological functions.
   The Vaishnava scriptures advise one to propitiate Radha and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt the figure of Radha disappearing into his own body.
  --
   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
  --
   Totapuri had no idea of the struggles of ordinary men in the toils of passion and desire. Having maintained all through life the guilelessness of a child, he laughed at the idea of a man's being led astray by the senses. He was convinced that the world was maya and had only to be denounced to vanish for ever. A born non-dualist, he had no faith in a Personal God. He did not believe in the terrible aspect of Kali, much less in Her benign aspect. Music and the chanting of God's holy name were to him only so much nonsense. He ridiculed the spending of emotion on the worship of a Personal God.
   --- KALI AND MAYA
   Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
  --
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
   --- ATTITUDE TOWARD DIFFERENT RELIGIONS
  --
   Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
  --
   The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."
   Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
  --
   During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.
   In March 1875, about a year before the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here the Master for the first time came into actual, contact with a worthy representative of modern India.
  --
   The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
   By far the ablest leader of the Brahmo movement was Keshab Chandra Sen (1838-1884). Unlike Raja Rammohan Roy and Devendranath Tagore, Keshab was born of a middle-class Bengali family and had been brought up in an English school. He did not know Sanskrit and very soon broke away from the popular Hindu religion. Even at an early age he came under the spell of Christ and professed to have experienced the special favour of John the Baptist, Christ, and St. Paul. When he strove to introduce Christ to the Brahmo Samaj, a rupture became inevitable with Devendranath. In 1868 Keshab broke with the older leader and founded the Brahmo Samaj of India, Devendra retaining leadership of the first Brahmo Samaj, now called the Adi Samaj.
   Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.
   In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
  --
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
  --
   Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come."
   In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
  --
   Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kali, and then take it as Her prasad, as consecrated drink
  . But see that you don't become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
  --
   Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
   --- MAHENDRA OR M.
   Mahendranath Gupta, better known as "M.", arrived at Dakshineswar in March 1882. He belonged to the Brahmo Samaj and was headmaster of the Vidyasagar High School at Syambazar, Calcutta. At the very first sight the Master recognized him as one of his "marked" disciples. Mahendra recorded in his diary Sri Ramakrishna's conversations with his devotees. These are the first directly recorded words, in the spiritual history of the world, of a man recognized as belonging in the class of Buddha and Christ. The present volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in spreading the Master's message among many young and aspiring souls.
   --- NAG MAHASHAY
  --
   Even before Rakhal's coming to Dakshineswar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshineswar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
   --- THE ELDER GOPAL
  --
   To spread his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make great journeys across wide spaces. And such an instrument was found in Narendranath Dutta, his beloved Naren, later known to the world as Swami Vivekananda. Even before meeting Narendranath, the Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's request had agreed to take human birth to assist him in his work.
   Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
  --
   A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.
   Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own realizations. Often he asked Narendra to test him as the money-changers test their coins. He laughed at Narendra's biting criticism of his spiritual experiences and samadhi. When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
   The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
  --
   Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his un belief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
   The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.
  --
   This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
   --- TARAK
  --
   Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
   Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
  --
   Sashi and Sarat were two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles are burnt after the trade-mark has been stamped on them, they retain the mark for ever. Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. This frank answer very much pleased the Master.
   Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
  --
   One night he had a hemorrhage of the throat. The doctor now diagnosed the illness as cancer. Narendra was the first to break this heart-rending news to the disciples. Within three days the Master was removed to Calcutta for better treatment. At Balaram's house he remained a week until a suitable place could be found at Syampukur, in the northern section of Calcutta. During this week he dedicated himself practically without respite to the instruction of those beloved devotees who had been unable to visit him oftener at Dakshineswar. Discourses incessantly flowed from his tongue, and he often went into samadhi. Dr. Mahendra Sarkar, the celebrated homeopath of Calcutta, was invited to undertake his treatment.
   --- SYAMPUKUR
   In the beginning of September 1885 Sri Ramakrishna was moved to Syampukur. Here Narendra organized the young disciples to attend the Master day and night. At first they concealed the Master's illness from their guardians; but when it became more serious they remained with him almost constantly, sweeping aside the objections of their relatives and devoting themselves whole-heartedly to the nursing of their beloved guru. These young men, under the watchful eyes of the Master and the leadership of Narendra, became the antaranga bhaktas, the devotees of Sri Ramakrishna's inner circle. They were privileged to witness many manifestations of the Master's divine powers. Narendra received instructions regarding the propagation of his message after his death.
   The Holy Mother — so Sarada Devi had come to be affectionately known by Sri Ramakrishna's devotees — was brought from Dakshineswar to look after the general cooking and to prepare the special diet of the patient. The dwelling space being extremely limited, she had to adapt herself to cramped conditions. At three o'clock in the morning she would finish her bath in the Ganges and then enter a small covered place on the roof, where she spent the whole day cooking and praying. After eleven at night, when the visitors went away, she would come down to her small bedroom on the first floor to enjoy a few hours' sleep. Thus she spent three months, working hard, sleeping little, and praying constantly for the Master's recovery.
   At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
   In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."
  --
   Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
   Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     below them is a seeming duality of Chaos and
     Babalon; these are called Father and Mother, but
  --
     Now, below the Abyss, the manifested part of the
    Master of the temple, also reaches Samadhi, as the
  --
     below these certain disciples wept.
    Then certain laughed.
  --
     belief, and suppose that in death they are united to the
    Deity which they have cultivated during life. This is "a
  --
    Go round to the South and repeat; but bellow
     {Psi-Upsilon-Chi-Eta}.
  --
     Note the introduction of the name of the beloved in
    acrostic in line 15.
  --
     The author begins to identify the beloved with the
    N.O.X. previously spoken of.
  --
     tion; it concerneth none below the grade of
     Exempt Adept, and such an one only by com-
  --
    Also, since below the Abyss Reason is Lord, let men
     seek by experiment, and not by Questionings.
  --
    case to anyone below the grade of Exempt Adept. The
    person enquiring into such matters is politely requested
  --
     on which are his Burin, bell, Thurible, and two
     of the Cakes of Light. In the Sign of the Enterer he
  --
    He gives the sign of Silence, and takes the bell, and
     Fire, in his hands.
  --
    He strikes Eleven times upon the bell 3 3 3-5 5 5 5 5-
     3 3 3 and places the Fire in the Thurible.
    I strike the bell: I light the flame:
    I utter the mysterious Name.
  --
    He strikes Eleven times upon the bell.
    Now I begin to pray: Thou Child,
  --
     Eleven times upon the bell. With the Burin he then
     makes upon his breast the proper sign.
  --
    He strikes Eleven times upon the bell, and cries
     ABRAHADABRA.
  --
     this do I believe, and that devoutly."
    "Then why do you not worship Me?"
  --
    The Phoenix hat a bell for Sound; Fire for Sight; a
     Knife for Touch; two cakes, one for taste, the other
  --
     thou go with water in thy belly? Thou shalt go
     twenty more with a firebrand at thy rump!
  --
    on the mountain, or in order to crush the Alps below it,
    or because that it feels that it needs exercise. Perfectly
  --
     below fire-and in all-the fabric of all being
     woven on Its invisible design, is
  --
  from below, and upon this condenses the original steam. Around this
  flows the air, created by Earth and Water through the action of

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
  The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  --
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
  --
  had sent his devotees who used to keep company with him, to attend the special worship at belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'
  SWMI TAPASYNANDA

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  The supposed location of the threshold between animate and inanimate was methodically narrowed down by experimental science until it was confined specifically within the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical threshold does in fact exist between animate and inanimate. The possibility of its existence vanished because the supposedly unique physical qualities of both animate and inanimate have persisted right across yesterday's supposed threshold in both directions to permeate one another's-previously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clearer and clearer. All organisms consist physically and in entirety of inherently inanimate atoms. The inanimate alone is not only omnipresent but is alone experimentally demonstrable. belated news of the elimination of this threshold must be interpreted to mean that whatever life may be, it has not been isolated and thereby identified as residual in the biological cell, as had been supposed by the false assumption that there was a separate physical phenomenoncalled animate within which life existed. No life per se has been isolated. The threshold between animate and inanimate has vanished. Those chemists who are preoccupied in synthesizing the particular atomically structured molecules identified as the prime constituents of humanly employed organisms will, even if they are chemically successful, be as remote from creating life as are automobile manufacturers from creating the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discovered. The genetic coding of the design controls of organic systems offers no more explanation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the nature of the life that communicates weightlessly to life over the only physically ponderable telephone system. Whatever else life may be, we know it is weightless. At the moment of death, no weight is lost. All the chemicals, including the chemist's life ingredients, are present, but life has vanished. The physical is inherently entropic, giving off energy in ever more disorderly ways. The metaphysical is antientropic, methodically marshalling energy. Life is antientropic.
  It is spontaneously inquisitive. It sorts out and endeavors to understand.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  which he belongs ; as we look at him our minds incline to break
  nature up into pieces and to forget both its deep inter-relations
  --
   as he for long believed himself to be but as the axis and
  leading shoot of evolution, which is something much finer.

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  outside India (in America, I believe) and has become completely
  westernised; otherwise he would not give Gandhi and Tagore
  --
  like things as they are. I do not believe, however, that they are
  worse than they have been many times before. But I want them
  --
  ruling the world with its law of darkness! I believe that its reign
  has lasted long enough; this is the master we must now refuse

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
  The Conditions of the Synthesis

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sin belongs to the world and not to yoga.
  By his way of thinking, feeling, acting, each one emanates vibrations which constitute his own atmosphere and quite naturally
  --
  Do you believe it is so easy to strike at the root of a stupidity?
  Stupidities are always rooted deep down in the subconscient.
  --
  asked me whether it was my belief that the cause for
  sickness is always a revolt or wrong attitude. I said Yes.
  --
  As to my belief in the efficacy of prayer, I believe
  in its efficacy only when it is addressed to the Mother.
  --
  but truly speaking it does not count for much. I believe rather
  in the influence of atmospheres. Each one has around him an
  --
  I believe in the superiority of the inner vision over the outer
  vision and this belief is based not merely on theoretical knowledge but on the thousands of examples I have come across in
  the course of a life which is already long. Unfortunately I am
  --
  unfortunate tendency to believe that the consciousness of those
  around me is, at least partially and in its limited working, similar
  --
  not supported by Sweet Mother, and I firmly believe that
  nothing whatever can hold true or be effective unless it

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
  

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Then, on 23 November 1938, I got up at 2 o'clock to prepare hot water for the Mother's early bath because the 24th was Darshan day. Between 2.20 and 2.30 the Mother rang the bell. I ran up the staircase to be told about an accident that had happened to Sri Aurobindo's thigh and to be asked to fetch the doctor. This accident brought about a change in his complete retirement, and rendered him available to those who had to attend on him. This opened out a long period of 12 years during which his retirement was modified owing to circumstances, inner and outer, that made it possible for him to have direct physical contacts with the world outside.
   The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I shall never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Mother, I believe that if I stay all by myself, apart
  from everyone else, I will be very happy. I am very bad;
  --
  absurd that I cannot believe it is what you mean.
  When with all my will I am working for the disappearance
  --
  Mother, I believe that I am doing all I can and if I
  still cannot be good, what is to be done? Yes, I know I
  --
  Don't you believe that when one is a child of the Mother,
  one is at the same time a child of Sri Aurobindo, and viceversa?
  --
  My beloved Mother,
  You are already in my heart, it is true. But I don't

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect
  Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in this triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  again. But above all you must not believe the suggestions of incapacity and failure; they come from an adverse source and ought
  not to be given any credence. Certainly there are difficulties on
  --
  is no reason to believe that you will not succeed in this life; on the
  contrary, I see in you the signs of a vocation. And since you have
  --
  This craving for strong experiences belongs to the vital; it
  is a very frequent tendency in those whose vital is insufficiently

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  which belongs to loving and simple faith.
  Both these chapters have contri buted to the reputation of St. John of the

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I hope and believe Your work does not depend upon
  human beings.
  --
  I believe a day will come when the Divine will be seen
  quite naturally as one sees earthly things and then there
  --
  My dear Mother, I do not say that I love You and belong
  to You, I must prove it in my actions; without that these
  --
  My beloved Mother, if only I could convince my ignorant
  being that it is possible to find You in the centre of my
  --
  My beloved Mother, one day You wrote to me that I
  must climb to the plane where You are, to be able to
  --
  My beloved Mother, is it not possible to meet You on
  some other plane than the physical? I don't mean by
  --
  It is impossible to cease to be; nothing that belongs to the manifested universe can go out of it except through the door of
  spiritual liberation, that is, transformation.
  --
  Don't bother about what people believe or say; it is almost
  always ignorant stupidities.
  --
  My most beloved Mother, the idea of separation opens
  between You and me like a frightening abyss. I am not
  --
  slave of the beloved.
  You speak here of vital love, but certainly not of psychic love
  --
  The person I love belongs to me.
  This is a very ugly love, quite egoistic.
  --
  My beloved Mother, the whole day I thought of nothing
  else except that red rose which signifies "Human passions changed into love for the Divine". I want to know
  --
  Sensations belong to the vital domain and to that part of it which
  is expressed through the nerves of the body. It is sentiments
  --
  My most beloved Mother, an introspection has revealed
  to me many things. There is a jealousy in me which blinds
  --
  My sweet beloved Mother, I read in the Conversations:
  "Concentration alone will lead you to this goal." Should
  --
  Perhaps I am mistaken in believing that I shall find myself close to you more rapidly by dissolving my being
  than by mixing with many people and doing much work.
  --
  My beloved Mother, can the adverse forces act effectively
  against the terrestrial evolution without using a human
  --
  My most beloved Mother, I think it would be better to
  avoid a party of this kind.
  --
  realisation here below. Does it not follow that intellectual culture is indispensable for rising above the mind to
  find there the true knowledge?
  --
  My beloved Mother, I want to follow a systematic course
  of metaphysics and ethics. I am also thinking of reading

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Exposition of the stanzas describing the method followed by the soul in its journey upon the spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
  PROLOGUE
  --
  Oh, night that joined beloved with lover, Lover transformed in the beloved!
  6. Upon my flowery breast, Kept wholly for himself alone,
  --
  8. I remained, lost in oblivion; My face I reclined on the beloved.
  All ceased and I abandoned myself, Leaving my cares forgotten among the lilies.

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  There is an old Hindu belief that one should not lie down
  or sleep with one's head towards the North. Has it got
  --
  experience goes, I do not attach much importance to that belief.
  24 March 1936
  --
  child to you, O my beloved Mother.
  Yes, you are my child and it is true that of all things it is the most
  --
  always been aware of an instinctive belief that you are an
  Avatar of the Divine Mother whom I adore, but whom
  --
  ignorance of such interpretations. Whether you believe or doubt,
  my love and blessings are with you.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the street and gazed at the sadhaks assembled below.
  Series Eight - To a Young Captain
  --
  who do not belong to the ordinary humanity, have a conscious
  and organised overmind being and overmind life, and still fewer
  --
  moment belongs more to the realm of imagination than to the
  realm of knowledge, since this supramental being has not yet

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  want us? I believe that in truth the Divine has chosen us
  all; but what does this sentence mean, then?
  --
  that the Divine belongs to us exclusively (and not that
  we belong to Him). Why?
  Series Nine - To a Young Teacher
  --
  to offer Him a part of our belongings or all our possessions, to
  consecrate to Him a part of our work or all our activities, or to

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
   The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
   II
  --
   This then is the supreme secret, not the renunciation and annulment, but the transformation of the ordinary human nature : first of all, its psychicisation, that is to say, making it move and live and be in communion and identification with the light of the psychic being, and, secondly, through the soul and the ensouled mind and life and body, to open out into the supramental consciousness and let it come down here below and work and achieve.
   The soul or the true being in man uplifted in the supramental consciousness and at the same time coming forward to possess a divinised mind and life and body as an instrument and channel of its self-expression and an embodiment of the Divine Will and Purposesuch is the goal that Nature is seeking to realise at present through her evolutionary lan. It is to this labour that man has been called so that in and through him the destined transcendence and transformation can take place.

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And here, let me point out, the capital difference between the European or rather the Hellenic spirit and the Indian spirit. It is the Indian spirit to take stand upon divinity and thence to embrace and mould what is earthly and human. The Greek spirit took its stand pre-eminently on earth and what belongs to earth. In Europe Dante's was a soul spiritualised more than perhaps any other and yet his is not a Hindu soul. The utmost that he could say after all the experience of the tragedy of mortality was:
   Io no piangeva, sidentro impietrai13
  --
   Shudders below into sunless depths, along chasms
   unending,

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of creativity. If we are not to be dead matter nor mere shadowy illusions we must be creative. A misconception that has vitiated our outlook in general and has been the most potent cause of a sterilising atavism in the moral evolution of humanity is that creativity is an aristocratic virtue, that it belongs only to the chosen few. A great poet or a mighty man of action creates indeed, but such a creator does not appear very frequently. A Shakespeare or a Napoleon is a rare phenomenon; they are, in reality, an exception to the general run of mankind. It is enough if we others can understand and follow themMahajano yena gatahlet the great souls initiate and create, the common souls have only to repeat and imitate.
   But this is not as it should be, nor is it the truth of the matter. Every individual soul, however placed it may be, is by nature creative; every individual being lives to discover and to create.
  --
   Now the centre of this energy, the matrix of creativity is the soul itself, one's own soul. If you want to createlive, grow and be real-find yourself, be yourself. The simple old wisdom still remains the eternal wisdom. It is because we fall off from our soul that we wander into side-paths, paths that do not belong to our real nature and hence that lead to imitation and repetition, decay and death. This is what happens to what we call common souls. The force of circumstances, the pressure of environment or simply the momentum of custom or habit compel them to choose the easiest and the readiest way that may lie before them. They do not consult the demand of the inner being but the requirement of the moment. Our bodily needs, our vital hungers and our mental prejudices obsess and obscure the impulsions that thrill the hidden spirit. We hasten to gratify the immediate and forget the eternal, we clutch at the shadow and let go the substance. We are carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We are helpless straws drifting in the current. But manhood demands that we stop and pause, pull ourselves out of the Maelstrom and be what we are. We must shape things as we want and not allow things to shape us as they want.
   Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Gods above and Nature sole below
  Were the spectators of that mighty strife.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It is not merely by addressing the beloved as your goddess that you can attain this mysticism; the Elizabethan did that in merry abundance,ad nauseam.A finer temper, a more delicate touch, a more subtle sensitiveness and a kind of artistic wizardry are necessary to tune the body into a rhythm of the spirit. The other line of mysticism is common enough, viz., to express the spirit in terms and rhythms of the flesh. Tagore did that liberally, the Vaishnava poets did nothing but that, the Song of Solomon is an exquisite example of that procedure. There is here, however, a difference in degrees which is an interesting feature worth noting. Thus in Tagore the reference to the spirit is evident, that is the major or central chord; the earthly and the sensuous are meant as the name and form, as the body to render concrete, living and vibrant, near and intimate what otherwise would perhaps be vague and abstract, afar, aloof. But this mundane or human appearance has a value in so far as it is a support, a pointer or symbol of the spiritual import. And the mysticism lies precisely in the play of the two, a hide-and-seek between them. On the other hand, as I said, the greater portion of Vaishnava poetry, like a precious and beautiful casket, no doubt, hides the spiritual import: not the pure significance but the sign and symbol are luxuriously elaborated, they are placed in the foreground in all magnificence: as if it was their very purpose to conceal the real meaning. When the Vaishnava poet says,
   O love, what more shall I, shall Radha speak,
  --
   This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
   To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  And all believed themselves spokesmen of God:
  The gods of light and titans of the dark
  --
  Even on the struggling Nature left below
  Strong periods of illumination came:
  --
  All was made wide above, all lit below.
  In darkness' core she dug out wells of light,

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.
  Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.
  --
  Morality is a question of man's mind and vital, it belongs to a lower plane of consciousness. A spiritual life therefore cannot be founded on a moral basis, it must be founded on a spiritual basis. This does not mean that the spiritual man must be immoral - as if there were no other law of conduct than the moral. The law of action of the spiritual consciousness is higher, not lower than the moral - it is founded on union with the Divine and living in the Divine Consciousness and its action is founded on obedience to the Divine Will.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   That is what is wanted at present in the artistic world the true inspiration, the breath from higher altitudes. And here comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the future poet has to be a mysticin him will be fulfilled the travail of man's conscious working. The self-conscious craftsman, the tireless experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempered, refined and enriched it; that is comparable to what we call the aspiration or call from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives there habitually, one knows the why and the how of things, one becomes a perfectly conscious operator and still retains all spontaneity and freshness and wonder and magic that are usually associated with inconscience and irreflection. As there is a spontaneity of instinct, there is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is more spontaneous, for the higher consciousness means not only awareness but the free and untrammelled activity and expression of the truth and reality it is.
   Genius had to be generally more or less unconscious in the past, because the instrument was not ready, was clogged as it were with its own lower grade movements; the higher inspiration had very often to bypass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Wherever it was awake and vigilant, we have seen it causing a diminution in the poetic potential. And yet even so, it was being prepared for a greater role, a higher destiny it is to fulfil in the future. A conscious and full participation of a refined and transparent and enriched instrument in the delivery of superconscious truth and beauty will surely mean not only a new but the very acme of aesthetic creation. We thus foresee the age of spiritual art in which the sense of creative beauty in man will find its culmination. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested here and there as a novel strain, called "mystic" to express its unfamiliar nature-unless, of course, it was openly and obviously scriptural and religious.
  --
   In other words, the tension in the human consciousness has been raised to the nth power, the heat of a brooding consciousness is about to lead it to an outburst of new creationsah tapastaptva. Human self-consciousness, the turning of oneself upon oneself, the probing and projecting of oneself into oneselfself-consciousness raised so often to the degree of self-torture, marks the acute travail of the spirit. The thousand "isms" and "logies" that pullulate in all fields of life, from the political to the artistic or even the religious and the spiritual indicate how the human laboratory is working at white heat. They are breaches in the circuit of the consciousness, volcanic eruptions from below or cosmic-ray irruptions from above, tearing open the normal limit and boundaryBaudelaire's couvercle or the "golden lid" of the Upanishads-disclosing and bringing into the light of common day realities beyond and unseen till now.
   Ifso long the poet was more or less a passive, a half-conscious or unconscious intermediary between the higher and the lower lights and delights, his role in the future will be better fulfilled when he becomes fully aware of it and consciously moulds and directs his creative energies. The poet is and has to be the harbinger and minstrel of unheard-of melodies: he is the fashioner of the creative word that brings down and embodies the deepest aspirations and experiences of the human consciousness. The poet is a missionary: he is missioned by Divine Beauty to radiate upon earth something of her charm and wizardry. The fullness of his role he can only play up when he is fully conscious for it is under that condition that all obstructing and obscuring elements lying across the path of inspiration can be completely and wholly eradicated: the instrument purified and tempered and transmuted can hold and express golden truths and beauties and puissances that otherwise escape the too human mould.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  And belief shall be not till the work is done.
   A Consciousness that knows not its own truth,
  --
  For his abode below the Thinker's sight,
  In this compromise of a stark absolute Truth

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and beloved.
   Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare transcendental Reality contemplated by the orthodox Vedantins, has been brought nearer to our planet, close to human consciousness in Tagore's vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tagore boldly declared in those famous lines of his:
  --
   Not the acceptance of the world as it is, not even a joyous acceptance, viewing it as an inexplicable and mysterious and magic play of, God, but the asp ration and endeavour to change it, mould it in the pattern of its inner divine realities for there are such realities which seek expression and embodiment in earthly life that is the great mission and labour of humanity and that is all the meaning of man's existence here below. And Tagore is one of the great prophets and labourers who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have already said, that unlike mere moral reformists or scientific planners, Tagore grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.
   Tagore was a poet; this poetic power of his he put in the service of the great cause for the divine uplift of humanity. Naturally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transcendental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Indifferent to doubt and to belief,
  Avid of the naked real's single shock
  --
  The earth-nature's summits sank below his feet:
  He climbed to meet the infinite more above.

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The consciousness that breathed out these mighty words, these heavenly sounds was in itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kindred chord, "awakening in you someone dead" till thenmrtam kcana bodhayant. More than the matter, the thing that was said, was the personality, the being who embodied the truth expressed, the living consciousness behind the words and the speech that set fire to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery, can carry you off your feet and make you do brave things. But that is a lower degree of character and nature, ephemeral and superficial, that is touched in you thereby. The spiritual leader, the Guide, goes straight to the spirit in youit is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you are the Brahman, awaken it, you are free and almighty. It is the spirit consciousness Sachchidananda that is the real man in you and that is supremely mighty and invincible and free absolutely. The courage and fearlessness that Vivekananda gave you was the natural attribute of the lordship of your spiritual reality. Vivekananda spoke and roused the Atman in man.
   Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:
  --
   "Man is higher than all animals, than all angels: none is greater than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men are gods upon earth, come down here below to perfect themselves and perfect the worldonly, they have to be conscious of themselves. They do not know what they are, they have to be actually and sovereignly what they are really and potentially. This then is the life-work of everyone:
   "First, let us be Gods, and then help others to be Gods.

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The process of conversion of the doubting mind, of the dry intellectual reason as propounded and perhaps practised by Pascal is also a characteristic mark of his nature and genius. It is explained in his famous letter on "bet" or "game of chance" (Le Pari). Here is how he puts the issue to the doubting mind (I am giving the substance, not his words): let us say then that in the world we are playing a game of chance. How do the chances stand? What are the gains and losses if God does not exist? What 'are the gains and losses if God does exist? If God exists, by accepting and reaching him what do we gain? All that man cares forhappiness, felicity. And what do we lose? We lose the world of misery. If, on the other 'hand, God does not exist, by believing him to exist, we lose nothing, we are not more miserable than what we are. If, however, God exists and we do not believe him, we gain this world of misery but we lose all that is worth having. Thus Pascal concludes that even from the standpoint of mere gain and loss, belief in God is more advantageous than un belief. This is how he applied to metaphysics the mathematics of probability.
   One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
   It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
   Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
   The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make- believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Such is to be the ideal, the perfect, the spiritual man. Have we here the progenitor of the Nietzschean Superman? Both smell almost the same sulphurous atmosphere. But that also seems to lie in the direction to which the whole world is galloping in its evolutionary course. Humanity in its agelong travail has passed through the agony, one might say, of two extreme and opposite experiences, which are epitomised in the classic phrasing of Sri Aurobindo as: (1) the Denial of the Materialist and (2) the Refusal of the Ascetic.1 Neither, however, the Spirit alone nor the body alone is man's reality; neither only the earth here nor only the heaven there embodies man's destiny. Both have to be claimed, both have to belivedubhayameva samrt, as the old sage, Yajnavalkya, declared.
   The earliest dream of humanity is also the last fulfilment. The Vedic Rishis sang of the marriage of heaven and earthHeaven is my father and this Earth my mother. And Blake and Nietzsche are fiery apostles of that dream and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
  --
   Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and install instead the lower alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lower, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lower, no doubt; but the old world stressed only the higher and neglected the lower. Therefore the revolt and wrath of the lower, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and em bellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the individual, in the scheme of his culture and education, the senses were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." Here is a vision luminous and revealing, full of great import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will reach the goal of its evolution, both individually and collectively.
   But the process, Monsieur Thibon rightly asserts, must begin with the individual and within the individual. Man must "turn within, feel alive within himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur Thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of regimented oneness. He declares, as the reviewer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us repeal the law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do."

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  very lightly, and it has become so natural that we believe
  it to be the right attitude. And we are self-centred. How
  --
  Ananda belongs to the Supreme Lord.
  Ecstasy belongs to the perfected yogi.
  Joy belongs to the desireless man.
  Pleasure is within the reach of all living beings, but with its
  --
  does not believe in salvation; for us salvation is a meaningless
  word. We are here to prepare the transformation of the earth
  --
  to Him. Either they do not hear Him or do not believe Him.
  Men always complain of not being helped, but the truth is
  --
  to practise the yoga"; and again, I believe you have
  said somewhere, "Not everyone here is meant for yoga."
  --
  How can one practise yogic disciplines without believing in God or the Divine?31
  Why? It is very easy. Because these are only words. When one
  practises without believing in God or the Divine, one practises
  The Mother replied to this question orally; she was speaking to someone other than
  --
  - are there many who believe in the Divine? Not in Europe
  anyway. But even here, there are quite a number who by tradition have a "family deity", yet it doesn't bother them at all
  --
  with her. If one believes in the Divine, one cannot do things like
  that.
  I don't know - believe in the Divine? One thirsts for a certain perfection, perhaps even to transcend oneself, to arrive at
  something higher than what one is; if one is a philanthropist,
  --
  can practise yoga for that, but that is not believing. To believe is
  to have the faith that there cannot be a world without the Divine,
  --
  cannot... it is impossible not to believe. It is like those people
  (this is fantastic!), those people who study Nature, really study it
  --
  When I heard that X was drowned in a lake at Gingee during the outing, I was unable to believe it or to be
  shocked by this news. The only question that arose in me
  --
  a hope. It is not that I don't believe in reincarnation, but
  this idea comes back to my mind very often. Mother, is

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although we admit the justice of it, yet we cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the opposite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, however, we are after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance between opposite extremes.
   We do not speak like politicians or banias; but the very truth of the matter demands such a policy or line of action. It is very well to talk of principles and principles alone, but what are principles unless they take life and form in a particular individual? They are airy nothings, notions in the brain of logicians and metaphysicians, fit subjects for discussion in the academy, but they are devoid of that vital urge which makes them creative agencies. We have long lines of philosophers, especially European, who most scrupulously avoided all touch of personalities, whose utmost care was to keep principles pure and unsullied; and the upshot was that those principles remained principles only, barren and infructuous, some thing like, in the strong and puissant phrase of BaudelaireLa froide majest de la femme strile. And on the contrary, we have had other peoples, much addicted to personalitiesespecially in Asiawho did not care so much for abstract principles as for concrete embodiments; and what has been the result here? None can say that they did not produce anything or produced only still-born things. They produced living creaturesephemeral, some might say, but creatures that lived and moved and had their days.
  --
   The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
   ***

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "'Listen to this!' shouted Monkey. 'After all the trouble we had getting here from China, and after you specially ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.' "
   A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
   A modern people is a composite entity, especially with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.
  --
   The first extremes that met in India and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single 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:
  --
   And still this was not the lastit could not be the lastanti thesis that had to be synthetized. The dialectical movement led to a more serious and fiercer contradiction. The Buddhistic schism was after all a division brought about from within: it could be said that the two terms of the antinomy belonged to the same genus and were commensurable. The idea or experience of Asat and Maya was not unknown to the Upanishads, only it had not there the exclusive stress which the later developments gave it. Hence quite a different, an altogether foreign body was imported into what was or had come to be a homogeneous entity, and in a considerable mass.
   Unlike the previous irruptions that merged and were lost in the general life and consciousness, Islam entered as a leaven that maintained its integrity and revolutionized Indian life and culture by infusing into its tone a Semitic accent. After the Islamic impact India could not be what she was beforea change became inevitable even in the major note. It was a psychological cataclysm almost on a par with the geological one that formed her body; but the spirit behind which created the body was working automatically, inexorably towards the greater and more difficult synthesis demanded by the situation. Only the thing is to be done now consciously, not through an unconscious process of laissez-faire as on the inferior stages of evolution in the past. And that is the true genesis of the present conflict.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The year 1949 has just celebrated the 200th anniversary of the birth of the great force of light that was Goethe. We too remember him on the occasion, and will try to present in a few words, as we see it, the fundamental experience, the major Intuition that stirred this human soul, the lesson he brought to mankind. Goe the was a great poet. He showed how a language, perhaps least poetical by nature, can be moulded to embody the great beauty of great poetry. He made the German language sing, even as the sun's ray made the stone of Memnon sing when falling upon it. Goe the was a man of consummate culture. Truly and almost literally it could be said of him that nothing human he considered foreign to his inquiring mind. And Goe the was a man of great wisdom. His observation and judgment on thingsno matter to whatever realm they belonghave an arresting appropriateness, a happy and revealing insight. But above all, he was an aspiring soulaspiring to know and be in touch with the hidden Divinity in man and the world.
   Goe the and the Problem of Evil

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It might be objected here however that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference between the two. Fanaticism may be defined as duty running away with itself; but what we are concerned with here is not the aberration of duty, but duty proper self-poised.
   One might claim also on behalf of the doctrine of Right that the right kind of Right brings no harm, it is as already stated another name for liberty, for the privilege of living and it includes the obligation to let live. One can do what one likes provided one does not infringe on an equal right of others to do the same. The measure of one's liberty is equal to the measure of others' liberty.
  --
   What is required is not therefore an external delimitation of frontiers between unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have something else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
   Indian wisdom has found this other, a fairer terma tertium quid,the mystic factor, sought for by so many philosophers on so many counts. That is the very well- known, the very familiar termDharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature.
  --
   In the earliest and primitive society men lived totally in a mass consciousness. Their life was a blind obedienceobedience to the chief the patriarch or pater familiasobedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lower level, in an inferior formulation. In reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice, which is the very soul of the conception of duty.
   The conception of Right had to appear in order to bring out the principle of individuality, of personal freedom and fulfilment. For, a true healthy collectivity is the association and organisation of free and self-determinate units. The growth of independent individuality naturally means at first clash and rivalry, and a violently competitive society is the result. It is only at this stage that the conception of duty can fruitfully come in and develop in man and his society the mode of Sattwa, which is that of light and wisdom, of toleration and harmony. Then only a society is sought to be moulded on the principle of co-ordination and co-operation.
  --
   The future society of man is envisaged as something of like nature. When the mortal being will have found his immortal soul and divine self, then each one will be able to give full and free expression to his self-nature (swabhava); then indeed the utmost sweep of dynamism in each and all will not cause clash or conflict; on the contrary, each will increase the other and there will be a global increment and fulfilmentparasparam bhavayantah. The division and conflict, the stress and strain that belong to the very nature of the inferior level of being and consciousness will then have been transcended. It is only thus that a diviner humanity can be born and replace all the other moulds and types that can never lead to anything final and absolutely satisfactory.
   ***

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Time and the bell have buried the day,
   The black cloud carries the sun away.
  --
   Eliot seems to demur, however, and does not go to that extreme length. He wishes to go beyond, but to find out the source and matrix of the here below. As I said, he seeks a synthesis and not a mere transcendence: the transcendence is indeed a part of the synthesis, the other part is furnished by an immanence. He does not cut away altogether from Time, but reaches its outermost limit, its rim, its summit, where it stops, not altogether annihilated, but held in suspended animation. That is the "still point" to which he refers in the following lines:
   At the still point of the turning world. Neither flesh nor fleshless;
  --
   below, the boarhound and the boar
   Pursue their pattern as before
  --
   Time and the bell have buried the day,
   The black cloud carries the sun away.. . .

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen there will be one culture, one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.
   The stress of the inner urge to the heights and depths of spiritual values and realities found special and significant expression in his paintings. It is a difficult problem, a problem which artists and poets are tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the customary and the ordinary actions and reactions of life (or thought), with the old-world and time-worn modes and manners. It is no more turned to the apparent and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the secret mechanism, the hidden agency that really drives things. Poets and artists are the vanguards of the age to come, prophets and pioneers preparing the way for the Lord.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  nearer, depending on what you believe. The attitude is
  therefore very important, even the outer attitude."
  --
  material things that belong to me?
  If you belong entirely and totally to the Divine, then all that belongs to you, all that forms part of your material being, belongs
  to the Divine.
  --
  frequent in India where the belief in frequent reincarnations is
  still quite common.
  --
  of the disciples of the Ashram all belong to the same family. In spite of this, there is often a lack of collaboration
  among us. Why is that, Mother?
  --
  to open the chakras from below, whereas in the integral
  yoga the chakras open from above by the descent of the

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Why do we believe in rebirth? What were we before
  our present state?

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  must not blindly believe everything you read; you should know
  that the truth is altogether different.

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  To be free, one must belong only to the Divine.
  3 December 1971

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   There were repercussions the world over. But I dont believe that a single one of you noticed it you cannot even tell me when it happened, can you?
   When did it happen?
  --
   The first condition was: Nothing more to do with your family Well, we are a long way from that! But I repeat that it only happened because of the war and not because we stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to read over the early ashram rules, you would find that even friendships were considered dangerous and undesirable We made every effort to create an atmosphere in which only ONE thing counted: the Life Divine.
   But as I said, bit by bit things changed. However, this had one advantage: we were too much outside of life. So there were a number of problems which had never arisen but which would have suddenly surged up the moment we wanted a complete manifestation. We took on all these problems a little prematurely, but it gave us the opportunity to solve them. In this way we learned many things and surmounted many difficulties, only it complicated things considerably. And in the present situation, given such a large number of elements who havent even the slightest idea why theyre here (!) well, it demands a far greater effort on the disciples part than before.
  --
   Yes, certainly had there been any receptivity when She came down and had She been able to manifest with the power with which She came But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came here, and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, Of course!
   Only when we went down from the vital plane into the physical plane, all this went awaybecause on the physical plane, the work is much harder and we had so much to do, so many things to change.

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   I am not now going to renounce Sri Aurobindos Yoga, Mother, for my whole life is based upon it, but I believe I should employ other meanswhich is why I am writing you this letter.
   By continuing this daily little ant-like struggle and by having to confront the same desires, the same distractions every day, it seems to me I am wasting my energy in vain. Sri Aurobindos Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not withdraw for a certain time, to Almora,3 for example, to Brewsters place,4 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   But inevitablyit will increase more and more! Which is why I cannot do what I used to do when there were one hundred and fifty people in the Ashram. If they had just a little bit of common sense, they would understand that I cannot have the same relationship with people now (just imagine, 1,800 people these last days!), so I cannot have the same relationship with 1,845 people (exactly, I believe) as with thirty or even a hundred. That seems an easy enough logic to understand.
   But they want everything to remain as it was and, as you say, to be the first to benefit.

0 1956-09-12, #Agenda Vol 01, #unset, #Zen
   Something a little taller than myself: its feet extended below my feet and its head went a little beyond my head.
   A solid block with a rectangular basea rectangle with a square baseone single piece.

0 1956-10-08, #Agenda Vol 01, #unset, #Zen
   One is never anything but a divine apprentice: the Divine of yesterday is only an apprentice to the Divine of tomorrow No, I am not speaking of a progressive manifestation that is much farther below.
   When I am at my highest, I am already too high for the manifestation.

0 1957-01-18, #Agenda Vol 01, #unset, #Zen
   What do you see in me, Mother? Is it through writing that I shall achieve what is to be achievedor does all this still belong to a nether world? But if so, then of what use am I? If I were good at something, it would give me some air to breathe.
   Your child,

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   It is certainly not an arbitrary construction of the type built by men, where everything is put pell-mell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotels walls, while actually in ordinary human constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movementor to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
   Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner realization.

0 1957-10-08, #Agenda Vol 01, #unset, #Zen
   I doubt that a new experience outside can really resolve things, but I believe it might help me make it to the next stage and consolidate my inner life. And if you wish, I would return in a year or two.
   I shall soon have completed the revision1 of The Life Divine and The Human Cycle, so I believe I shall have done the best I could, at present, to serve you. October 30th is my birthday. Could I leave immediately thereafter?
   It is not because I am unhappy with the Ashram that I want to leave, but because I am unhappy with myself and because I want to master myself through other means.

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   Naturally, all this is a gradual process, but I am hopeful that little by little this new consciousness will grow, gain ground and victoriously resist the old forces of destruction and annihilation, and this Fatality we believed to be so inexorable.
   ***

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   The most commonplace circumstances, people, the everyday events of life, the most seemingly insignificant things, all belong to one or another of these three categories of examiners. In this considerably complex organization of tests, those events generally considered the most important in life are really the easiest of all examinations to pass, for they find you prepared and on your guard. One stumbles more easily over the little pebbles on the path, for they attract no attention.
   The qualities more particularly required for the tests of physical Nature are endurance and plasticity, cheerfulness and fearlessness.

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   Humility, a perfect humility, is the condition for all realization. The mind is so cocksure. It thinks it knows everything, understands everything. And if ever it acts through idealism to serve a cause that appears noble to it, it becomes even more arrogant more intransigent, and it is almost impossible to make it see that there might be something still higher beyond its noble conceptions and its great altruistic or other ideals. Humility is the only remedy. I am not speaking of humility as conceived by certain religions, with this God that belittles his creatures and only likes to see them down on their knees. When I was a child, this kind of humility revolted me, and I refused to believe in a God that wants to belittle his creatures. I dont mean that kind of humility, but rather the recognition that one does not know, that one knows nothing, and that there may be something beyond what presently appears to us as the truest, the most noble or disinterested. True humility consists in constantly referring oneself to the Lord, in placing all before Him. When I receive a blow (and there are quite a few of them in my sadhana), my immediate, spontaneous reaction, like a spring, is to throw myself before Him and to say, Thou, Lord. Without this humility, I would never have been able to realize anything. And I say I only to make myself understood, but in fact I means the Lord through this body, his instrument. When you begin living THIS kind of humility, it means you are drawing nearer to the realization. It is the condition, the starting point.
   ***

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
   I mention this because you might be tempted to believe that fairy tales are going to be realized upon earth. The time has not yet come.
   (silence)

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
   When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativityno, not exactly that, but an impression that the relationship between this world and the other completely changes the criterion by which things are to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things we consider good or bad are not really so. It was very clear that everything depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I recall one little thing that we usually consider bad actually how funny it was to see that it is something excellent! And other things that we consider important were really quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what we call life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship between the two worlds and according to whether things make this relationship easier or more difficult. This would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ridiculous we are.

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
   Mother, from the depths of my being, I offer you a sole prayer: may I become your more and more perfect instrument, a sword of light in your hands. Oh, to get out of this ego that belittles everything, diminishes everything, to emerge from it! All is falsehood in it.
   And I, who understood nothing of love, am beginning to suspect who Satprem is. Mother, your grace is infinite, it has accompanied me everywhere in my life.

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   The difficulty is greater for Westerners than for Indians. Its as though their substance were steeped in falsehood. It also happens with Indians, of course, but generally the falsehood is much more in the vital than in the physicalbecause after all, the physical has been utilized by bodies belonging to enlightened beings. The European substance seems steeped in re bellion; in the Indian substance this re belliousness is subdued by an influence of surrender. The other day, someone was telling me about some Europeans with whom he corresponds, and I said, But tell them to read, to learn, to follow The Synthesis of Yoga!it leads you straight to the path. Whereupon he replied, Oh, but they say its full of talk on surrender, surrender, always surrender and they want none of it.
   They want none of it! Even if the mind accepts, the body and the vital refuse. And when the body refuses, it refuses with the stubbornness of a stone.
  --
   From the positive point of view, I am convinced that we agree upon the result to be obtained, that is, an integral and unreserved consecrationin love, knowledge and actionto the Supreme AND TO HIS WORK. I say to the Supreme and to his work because consecration to the Supreme alone is not enough. Now we are here for the supramental realization, this is what is expected of us, but to reach it, our consecration to it must be total, unreserved absolutely integral. I believe you have understood thisin other words, that you have the will to realize it.
   From the negative point of view I mean the difficulties to be overcomeone of the most serious obstacles is that the ignorant and falsifying outer consciousness, the ordinary consciousness legitimizes all the so-called physical laws, causes, effects and consequences, all that science has discovered physically and materially. All this is an unquestionable reality to the consciousness, a reality that remains independent and absolute even in the face of the eternal divine Reality.

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
   Mother is referring to her 'Darshan' when four times a year She appeared on her balcony high above the assembled mass of disciples and visitors on the street below. The 'darshan days' were February 21, April 24, August 15 and November 24.
   Tamas: in Indian psychology, inertia and obscurity.

0 1958-05-17, #Agenda Vol 01, #unset, #Zen
   Actually, when I myself am perfect, I believe that all the rest will become perfect automatically. But it does not seem possible to become perfect without there being a beginning of realization from the other side. So it proceeds like that, bumping from one side to the other, and we go stumbling along like a drunken man!
   ***

0 1958-05-30, #Agenda Vol 01, #unset, #Zen
   This again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that are being reabsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but there is still one more: Divine and anti-divine.
   ***

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
   Its action will be somewhat similar to what is described in the Last Judgment, which is an entirely symbolic expression of something that makes us discern between what belongs to the world of falsehood which is destined to disappear and what belongs to this same world of ignorance and inertia but is transformable. One will go to one side and the other to the other side. All that is transformable will be permeated more and more with this new substance and this new consciousness to such an extent that it will rise towards it and serve as a link between the two but all that belongs incorrigibly to falsehood and ignorance will disappear. This was also prophesied in the Gita: among what we call the hostile or anti-divine forces, those capable of being transformed will be uplifted and go off towards the new consciousness, whereas all that is irrevocably in darkness or belongs to an evil will shall be destroyed and vanish from the Universe. And a whole part of humanity that has responded to these forces rather too zealously will certainly vanish with them. And this is what was expressed in this concept of the Last Judgment.
   May 1, 1958.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   You see, this is how it happened: theres this Ganesh2 We had a meditation (this was more than thirty years ago) in the room where Prosperity3 is now distributed. There were eight or ten of us, I believe. We used to make sentences with flowers; I arranged the flowers, and each one made a sentence with the different flowers I had put there. And one day when the subject of prosperity or wealth came up, I thought (they always say that Ganesh is the god of money, of fortune, of the worlds wealth), I thought, Isnt this whole story of the god with an elephant trunk merely a lot of human imagination? Thereupon, we meditated. And who should I see walk in and park himself in front of me but a living being, absolutely alive and luminous, with a trunk that long and smiling! So then, in my meditation, I said, Ah! So its true that you exist!Of course I exist! And you may ask me for whatever you wish, from a monetary standpoint, of course, and I will give it to you!
   So I asked. And for about ten years, it poured in, like this (gesture of torrents). It was incredible. I would ask, and at the next Darshan, or a month or several days later, depending, there it was.
  --
   Once someone even asked Santa Claus! A young Muslim girl who had a special liking for Father Christmas I dont know why, as it was not part of her religion! Without saying a word to me, she called on Santa Claus and told him, Mother doesnt believe in you; you should give Her a gift to prove to Her that you exist. You can give it to Her for Christmas. And it happened! She was quite proud.
   But it only happened like that once. And as for Ganesh, that was the end of it. So then I asked Nature. It took her a long time to accept to collaborate. But as for the money, I shall have to ask her about it; because for me personally, it is still going on. I think, Hmm, wouldnt it be nice to have a wristwatch like that. And I get twenty of them! I say to myself, Well, if I had that and I get thirty of them! Things come in from every side, without my even uttering a word I dont even ask, they just come.
  --
   A personal realization is very easy, it is nothing at all; a personal realization is one thing, but the power to control it among all men that is, to control or master such movements at will, everywhereis quite another. I dont believe that this condition has been fulfilled. If what the serpent said is true and if this is really what will vanquish these hostile forces that rule over money, well then, it has not been fulfilled.
   It has been fulfilled to a certain extent but its negligible. It is conditional, limited: in one case, it works; in another, it doesnt. It is quite problematic. And naturally, where terrestrial things are involved (I dont say universal, but in any case terrestrial), when it is something involving the earth, it must be complete; there cannot be any approximations.

0 1958-07-19, #Agenda Vol 01, #unset, #Zen
   The Divine is everywhere, in everything. We should never forget itnot for a second should we forget it. He is everywhere, in everything; and in an unconscious but spontaneous, therefore sincere, way, all that exists below the mental manifestation is divine, without mixture; in other words, it exists spontaneously and in harmony with its nature. It is man with his mind who has introduced the idea of guilt. Naturally, he is much more conscious! Theres no question about it, its a fact, although what we call consciousness (what we call it, that is, what man calls consciousness) is the power to objectify and mentalize things. It is not the true consciousness, but its what men call consciousness. So according to the human mode, it is obvious that man is much more conscious than the animal, but the human brings in sin and perversion which do not exist outside of this state we call consciouswhich in fact is not conscious but merely consists in mentalizing things and in having the ability to objectify them.
   It is an ascending curve, but a curve that swerves away from the Divine. So naturally, one has to climb much higher to find a higher Divine, since it is a conscious Divine, whereas the others are divine spontaneously and instinctively, without being conscious of it. All our moral notions of good and evil, all of that, are what we have thrown over the creation with our distorted and perverted consciousness. It is we who have invented it.

0 1958-08-08, #Agenda Vol 01, #unset, #Zen
   We know nothing. We believe we know, but as soon as it is a question of that (the body), we know nothing. As soon as we are in the subtle physical, we know everything, we live in bliss but here, we know nothing, nothing, absolutely nothing.
   ***

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
   If human love came forth unalloyed, it would be all-powerful. Unfortunately, in human love, there is as much SELF love as love for the beloved; it is not a love that makes you forget yourself.
   Evidently the gods of the Puranas are a good deal worse than human beings, as we saw in that film the other day1 (and that story was absolutely true). The gods of the Overmind are infinitely more egocentric the only thing that counts for them is their power, the extent of their power. Man has in addition a psychic being, so consequently he has true love and compassionwherein lies his superiority over the gods. It was very, very clearly expressed in this film, and its very true.

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   But when I have this mantra, I believe something will happen.
   (silence)
  --
   Unfortunately, I was unable to continue, because I dont have the time; it was just before the balcony darshan and I was going to be late. Something told me, That is for people who have nothing to do. Then I said, I belong to my work, and I slowly withdrew. I put on the brakes, and the action was cut short. But what remains is that whenever I repeat this mantra everything starts vibrating.
   So each one must find something that acts on himself, individually. I am only speaking of the action on the physical plane, because mentally, vitally, in all the inner parts of the being, the aspiration is always, always spontaneous. I am referring only to the physical plane.
  --
   The second is addressed to Sri Aurobindo (and I believe they have put my name at the end). It incorporates the mantra I was speaking of:
   Om namo namah shrimirambikayai

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   There is an interdependence between the individual progress and the collective progress, between that which works and that which is worked upon. It proceeds like this (gesture of intermeshing), and as one progresses, the other progresses. The progress above not only hastens the progress below but brings the two nearer together, thus changing the distance in the relationship; that is, the distance will not remain the same, the ratio between the progress here and the progress above wont always be identical.
   The progress above follows a certain trajectory, and in some cases the distance increases, in others it decreases (although on the whole, the distance remains relatively unchanged), but my feeling is that the collective receptivity will increase as the action becomes increasingly supramentalized. And the need for an individual receptivitywith all its distortions and alterations and limitationswill decrease in importance as the supramental influence increasingly imposes its power. This influence will impose itself in such a way that it will no longer be subject to the defects in receptivity.
  --
   Only, one must be careful to keep the sense of the Unmanifest sufficiently present so that the various things the elements, the cells and all thathave time to adapt. The sense of the Unmanifest, or in other words, to step back into the Unmanifest.6 This is what all those who have had experiences have done; they always believed that there was no possibility of adaptation, so they left their bodies and went off.
   ***
  --
   Money belongs to the one who spends it; that is an absolute law. You may pile up money, but it doesnt belong to you until you spend it. Then you have the merit, the glory, the joy, the pleasure of spending it!
   Money is meant to circulate. What should remain constant is the progressive movement of an increase in the earths productionan ever-expanding progressive movement to increase the earths production and improve existence on earth. It is the material improvement of terrestrial life and the growth of the earths production that must go on expanding, enlarging, and not this silly paper or this inert metal that is amassed and lifeless.
  --
   We believe that Mother used the word 'qualified' in the sense of restrict, limit Or modifya limitless Power.
   The vastness beyond the creation or the cosmic manifestation, the solid base upon which all the rest can unfold.

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

0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Zen
   Each one is in touch with the universal expression of an aspect or a will or a mode of the Supreme, and if one aspires for this, it is this that comes, with an extraordinary plasticity. And when that happens, I even become the Witness (not the witness in the way of the Purusha1: a witness far more infinite and eternal than the Purusha). I see what responds, why it responds, how it responds. This is how I know what people want (not here below, nor even in their highest aspiration). I see it even when the people themselves are no longer consciousor rather, not yet conscious (for me, its no longer, but anyway ), when they are not yet conscious of this identification somewhere. Even then I see it.
   Its interesting.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   It was only a film story, but anyway, the goddesses, the three wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer recall the details of the story Oh yes, the story begins like this: one of the three I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She answered, I burned my foot! Then Narada said, Arent you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you are immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada replied, I am going to show you what it is to really love ones husbandyou dont know anything about it!
   Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but well, not a god, after all!), who was sleeping with his head resting upon Anusuyas knees. They had finished their puja (both of them were worshippers of Shiva), and after their puja he was resting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, This is a good occasion! Not very far away a cooking fire was burning. With her power, she sent the fire rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, nothing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was there). And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (Mother laughs) Then Narada showed Shiva to Parvati: Look what you are doing; you are burning your husbands foot! So Parvati made the opposite gesture and the fire was put out.
  --
   They are beings who belong to the progressive creation of the universe and who have themselves presided over its formation from the most etheric or subtle regions to the most material regions. They are a descent of the divine creative Spirit that came to repair the mischief in short, to repair what the Asuras had done. The first makers created disorder and darkness, an unconsciousness, and then it is said that there was a second lineage of makers to repair that evil, and the gods gradually descended through realities that were ever moreone cant say dense because it isnt really dense, nor can one even say material, since matter as we know it does not exist on these planesthrough more and more concrete substances.
   All these zones, these planes of reality, received different names and were classified in different ways according to the occult schools, according to the different traditions, but there is an essential similarity, and if we go back far enough into the various traditions, hardly anything but words differ, depending upon the country and the language. The descriptions are quite similar. Moreover, those who climb back up the ladderor in other words, a human being who, through his occult knowledge, goes out of one of his bodies (they are called sheaths in English) and enters into a more subtle bodyin order to ACT in a more subtle body and so forth, twelve times (you make each body come out from a more material body, leaving the more material body in its corresponding zone, and then go off through successive exteriorizations), what they have seen, what they have discovered and seen through their ascensionwhe ther they are occultists from the Occident or occultists from the Orientis for the most part analogous in description. They have put different words on it, but the experience is very analogous.
  --
   He had assumed two names: one was an Arab name he had adopted when he took refuge in Algeria (I dont know for what reason). After having worked with Blavatsky and having founded an occult society in Egypt, he went to Algeria, and there he first called himself Aa Aziz (a word of Arabic origin meaning the beloved). Then, when he began setting up his Cosmic Review and his cosmic group, he called himself Max Theon, meaning the supreme God (!), the greatest God! And no one knew him by any other name than these twoAa Aziz or Max Theon.
   He had an English wife.
  --
   However, you must have at least a little experience of these things to understand them. Otherwise, if you are convinced that all this is just human fancy or mental formations, if you believe that these gods have such and such a form because men have imagined them to be like that, or that they have such and such defects or qualities because men have envisioned it that wayas with all those who say God is created in the image of man and exists only in human thoughtall such people wont understand, it will seem absolutely ridiculous to them, a kind of madness. You must live a little, touch the subject a little to know how concrete it is.
   Naturally, children know a great dealif they have not been spoiled. There are many children who return to the same place night after night and continue living a life they have begun there. When these faculties are not spoiled with age, they can be preserved within one. There was a time when I was especially interested in dreams, and I could return exactly to the same place and continue some work I had begun there, visit something, for example, or see to something, some work of organization or some discovery or exploration; you go to a certain place, just as you go somewhere in life, then you rest a while, then you go back and begin againyou take up your work just where you left it, and you continue. You also notice that there are things entirely independent of you, certain variations which were not at all created by you and which occurred automatically during your absence.

0 1958-11-14, #Agenda Vol 01, #unset, #Zen
   So I believe it would be better for me to leave.
   Through my friends in Hyderabad, I can contact some people who are doing business in the forests of the belgian Congo. I want to go there, alone and far away from everything.
   But there is always this wretched question of money. I need it to leave and to pay for the journey. Afterwards, I will manage. Anyway, it is all the same to me; I am not afraid of anything any longer.
  --
   One does not cure hypocrisy by pulling down below what is already above but by lifting upwards what is still down below. To yield to an impulse of revolt is a defeat and a cowardice unworthy of a soul like yours.
   Do not flee the difficulty, face it courageously and carry home the victory.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   Truly speaking, perhaps one is never rid of the hostile forces as long as one has not permanently emerged into the Light, above the lower hemisphere. There, the term hostile forces loses its meaning; they become only forces of progress, they force you to progress. But to see things in this way, you have to get out of the lower hemisphere, for below, they are very real in their opposition to the divine plan.
   It was said in the ancient traditions that one could not live for more than twenty days in this higher state without leaving ones body and returning to the supreme Origin. Now this is no longer true.
  --
   The link between the two worlds has not yet been built, but it is in the process of being built; this was the meaning of the experience of February 3 1958, 1: to build a link between the two worlds. For both worlds are indeed therenot one above the other, but within each other, in two different dimensions. Only, there is no communication between them; they overlap, as it were, without being connected. In the experience of February 3, I saw certain people from here (and from elsewhere) who already belong to the supramental world in a part of their being, but there is no connection, no link. But now the hour has come in universal history for this link to be built.
   What is the relationship between this experience of February 3 and that of November 7 (the almighty spring)? Is what you found in the depths of the Inconscient this same Supramental?
  --
   But as long as this is not an accomplished fact, it will still be a progressiona progression, an ascension; you gain a little, you gain some ground, you rise higher and higher. But as long as the new reversal has not taken place, its as if everything had still to be done. It is a repetition of the experience below, reproduced above.
   (silence)

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   As soon as you had left, and since I was following you, I saw that nothing of the kind was going to happen, but rather something very superficial which would not be of much use. And when I received your letters and saw that you were in difficulty, I did something. There are places that are favorable for occult experiences. Benares is one of these places, the atmosphere there is filled with vibrations of occult forces, and if one has the slightest capacity, it spontaneously develops there, in the same way that a spiritual aspiration develops very strongly and spontaneously as soon as one lands in India. These are Graces. Graces, because it is the destiny of the country, it has been so throughout its history, and because India has always been turned much more towards the heights and the inner depths than towards the outer world. Now, it is in the process of losing all that and wallowing in the mud, but thats another story it was like that and it is still like that. And in fact, when you returned from Rameswaram with your robes, I saw with much satisfaction that there was still a GREAT dignity and a GREAT sincerity in this endeavor of the Sannyasis towards the higher life and in the self-giving of a certain number of people to realize this higher life. When you returned, it had become a very concrete and a very real thing that immediately commanded respect. Before, I had seen only a copy, an imitation, an hypocrisy, a pretentionnothing that was really lived. But then, I saw that it was true, that it was lived, that it was real and that it was still Indias great heritage. I dont believe it is very prevalent now, but in any case, it is still there, and as I told you, it commands respect. And then, as I felt you in difficulty and as the outer conditions were not only veiling but spoiling the inner, well, on that day I wrote you a short note I no longer recall when it was exactly, but I wrote you just a word or two, which I put in an envelope and sent you I concentrated very strongly upon those few words and sent you something. I didnt note the date, I dont remember when it was, but its likely that it happened as I wished when you were in Benares; and then you had this experience.
   But when you returned the second time, from the Himalayas, you didnt have the same flame as when you returned the first time. And I understood that this kind of difficult karma still clung to you, that it had not been dissolved. I had hoped that your contact with the mountains but in a true solitude (I dont mean that your body had to be all alone, but there should not have been all kinds of outer, superficial things) Anyway, it didnt happen. So it means that the time had not come.
  --
   But I always had a presentiment of the true thing: that only a VERY COURAGEOUS act of self-giving could efface the thingnot courageous or difficult from the material point of view, not that There is a certain zone of the vital in you, a mentalized vital but still very material, which is very much under the influence of circumstances and which very much believes in the effectiveness of outer measuresthis is what is resisting.
   That is all I know.
  --
   Yes, I dont know, this project of the belgian Congo,4 for example, it seemed to me
   Pardon me, but that is childishness!

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
   Of course, when the Supramental is here, it will be very different. I see it clearly: in moments when it is there, everything is turned inside out, and all this belongs to a world to the world of preparation. It is like a preparation, a long preparation.
   It remains to be seen if all this has first to be mastered before there is even the possibility of holding the Supramental, of FIXING it in the manifestation. That is the great difference. For example, those with the power to materialize forces or beings lack the capacity to fix them, for these are fluid things which act and are then dissolved. That is the difference with the physical world where it is this condensation of energy that makes things (Mother strikes the arms of her chair) stable. All the things in the extraphysical realms are not stable, they are fluidfluid and consequently uncertain.3

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
   Swami received me warmly and is doing all he can with all his heart. I am following his instructions to the letter for I believe that your grace is acting through him. Furthermore, he is totally devoted to you and spoke of you as no one ever hashe understands many things. I was unfair in my reactions towards him.
   At the new moon, when I felt very down, he gave me the first tantric mantraa mantra to Durga. For a period of 41 days, I must repeat it 125,000 times and go every morning to the Temple, stand before Parvati and recite this mantra within me for at least one hour. Then I must go to the sanctuary of Shiva and recite another mantra for half an hour. Practically speaking, I have to repeat constantly within me the mantra to Durga in a silent concentration, whatever I may be doing on the outside. In these conditions, it is difficult to think of you and this has created a slight conflict in me, but I believe that your Grace is acting through Swami and through Durga, whom I am invoking all the time I remember what you told me about the necessity for intermediaries and I am obeying Swami unreservedly.
   Mother, things are far from being what they were the first time in Rameswaram, and I am living through certain moments that are hell the enemy seems to have been unleashed with an extraordinary violence. It comes in waves, and after it recedes, I am literally SHATTEREDphysically, mentally and vitally drained. This morning, while going to the temple, I lived through one of these moments. All this suffering that suddenly sweeps down upon me is horrible. Yes, I had the feeling of being BACKED UP AGAINST A WALL, exactly as in your vision I was up against a wall. I was walking among these immense arcades of sculptured granite and I could see myself walking, very small, all alone, alone, ravaged with pain, filled with a nameless despair, for nowhere was there a way out. The sea was nearby and I could have thrown myself into it; otherwise, there was only the sanctuary of Parvati but there was no more Africa to flee to, everything closed in all around me, and I kept repeating, Why? Why? This much suffering was truly inhuman, as if my last twenty years of nightmare were crashing down upon me. I gritted my teeth and went to the sanctuary to say my mantra. The pain in me was so strong that I broke into a cold sweat and almost fainted. Then it subsided. Yet even now I feel completely battered.
  --
   Mother, I believe I understand something of all that you yourself are suffering, and the crucifixion of the Divine in Matter is a real crucifixion. In this moment of consciousness, I offer you all my trials and little sufferings. I would like to triumph so that it be your triumph, one weight less upon your heart.
   Forgive me, Mother, for all the pain I may have thrown on you, but I am confident that with your Grace I will emerge from this victorious, your child unobscured, in all the fibers of my being. Oh Mother, how alone you are to bear all our suffering if only I could remember this in my moments of darkness.

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

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

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   As for the true tantric initiation, this is what X told me: I will give you initiation. You are fit. You belong to that line. It will come soon, some months or some years. Shortly you shall reach the junction. When the time has come, you yourself will come and open a door in me and I shall give you initiation.1 And he made me understand that an important divine work was reserved for me in the future, a work for the Mother. The important practical point is that I have rapidly to develop my knowledge of Sanskrit. The mantra given to me seems to grow in power as I repeat it.
   Sweet Mother, by what Grace have you guided and protected me through all these years? There are moments when I have the vision of this Grace, bringing me to the verge of tears. I see so clearly that you are doing everything, that you are all that is good in me, my aspiration and my strength. Me is all that is bad, all that resists, me is horribly false and falsifying. If your Grace withdraws for one second, I collapse, I am helpless.2 You alone are my strength, the source of my life, the joy and fulfillment to which I aspire.

0 1959-01-21, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, may my entire life be at your service, may my entire being belong to you. I owe you everything.
   With love and gratitude, I am your child.

0 1959-01-27, #Agenda Vol 01, #unset, #Zen
   Apart from this, he has not yet entirely finished the work of purging that he has been doing on me for over a month, but I believe that everything will be completed in a short time from now.
   Sweet Mother, I have a kind of fear that all these mantras are not bringing me nearer to you I mean you in your physical body, for it is not upon you physically that I was told to concentrate. Also, I almost never see you in my dreams any longer, or else only very vaguely. Last night, I dreamed that I was offering you flowers (not very pretty ones), one of which was called mantra, but I did not see you in my dream. Mother, I would like to be true, to do the right thing, to be as you want me to be.
   I am your child. I belong to you alone.
   Signed: Satprem

0 1959-01-31, #Agenda Vol 01, #unset, #Zen
   X knows very little about your true work and what Swami has been able to explain to him is rather inadequate, for I do not believe that he himself understands it very well. So I shall have to try to make myself understood quite clearly to X and tell him exactly and simply what it is you need. The word transformation is too abstract. Each mantra has a very specific actionat least I believe soand I must be able to tell X in a concrete way the exact powers or capacities you are now seeking, and the general goal or the particular results required. Then he will find the mantra or mantras that apply.
   My explanations will have to be simple, for X speaks English with difficulty, thus subtleties are out of the question. (I am teaching him a little English while he is teaching me Sanskrit, and we manage to understand each other rather well all the same. He understands more than he can speak.)
  --
   Your letter, Sweet Mother, has filled me with strength and resolution. I want to be victorious and I want to serve you. I see very well that gradually I can be taught many useful things by X. The essential thing is first of all to lose this ego which falsifies everything. Finally, through your grace, I believe that I have passed a decisive turning point and that there is a beginning of real consecration and I feel your Love, your Presence. Things are opening a little.
   Sweet Mother, I love you and I want to serve you truly.

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
   When you see them, oh! its suffocating. When youre in contact with that Really, you wonder how anyone can brea the in such an atmosphere. And yet people CONSTANTLY live in that atmosphere! They live in it. Only when they rise above are they NOT in it. Or else there are those who are entirely below; but those are the toys of these things, and their reactions are sometimes not only unexpected but absolutely dreadfulbecause they are puppets in the hands of these things.
   Those who rise above, who enter into a slightly intellectual region, can see all this from above; they can look down at it all, keep their heads above and breathe; but those who live in this realm

0 1959-04-07, #Agenda Vol 01, #unset, #Zen
   2) I am very pullednot constantly, but periodicallyby the need to write (not mental things) and exasperated by the fact that this Orpailleur is not published because I have not taken the time to carry out certain corrections. When I am in a good mood, I offer all this to you (is it perhaps a hidden ambition? But I am not so sure; it is rather a need, I believe) and when I am not in a good mood, I fume about not having the time to write something else.
   Please, enlighten me, Sweet Mother.

0 1959-04-21, #Agenda Vol 01, #unset, #Zen
   below this center is the body. And this body has indeed the concrete sensation of the Divine in each of its cells; but it needs to become universalized. Thats the work to be done, center by center. I understand now what Sri Aurobindo meant when he repeatedly insisted, Widen yourself. All this must be universalized; it is the condition, the basis, for the Supramental to descend into the body.
   According to the ancient traditions, this universalization of the physical body was considered the supreme realization, but it is only a foundation, the base upon which the Supramental can come down without breaking everything.

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

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
   3) There is also the destiny that feels human love as something divine, something that can be transfigured and become a very powerful driving force. I did not believe it possible, except in dreams, until the day I met someone here. But you do not believe in these things, so I shall not speak of it further. I can gag this also and tell myself that one day all will be filled in the inner divine love. But that does not prevent this other need in me from living and from finding that life is dry and from saying, Why this outer manifestation if all life is in the inner realms? But neither can I stifle this with reasoning.
   So there remains the pure spiritual destiny, pure interiorization. That is what I have been trying to do for the last five years, without much success. There are good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement remains truncated, especially when you base spiritual life on a principle of integrality. And these three destinies in me have their own good reasons, which are true: they are not inferior, they are not incidental, they are woven from the very threads that created the spiritual life in me. My error is to open the door to revolt when I feel too poignantly one or the other being stifled.

0 1959-06-11, #Agenda Vol 01, #unset, #Zen
   As of yesterday evening I am a man delivered. It took only a very little word from X, and suddenly a weight seemed to have been lifted from me, and I knew at last that I would be fulfilled. All this is still so new, so improbable that I can scarcely believe it, and I wonder if by chance some evil blow is not still lurking in wait for me behind this promise of happiness; thus I shall be reassured only when I have told you everything, recounted all. But X has asked, me to wait a few more days before telling you this story, for he wants to give me certain additional details so that you may have all the elements, as accurately as possible.
   But I did not want to wait any longer to express my gratitude. I am still not so sure how all this will turn out nor how this destiny that he predicts for me can be realized, but I want to repeat to you, with all my confidence: I am your child, may your will be done now and forever.

0 1959-06-13a, #Agenda Vol 01, #unset, #Zen
   I have received your last two letters of the 10th and 11th. I told X what you wrote about this trip to France and that your finances are in an almost desperate state. He replied with perfect assurance, Soon it will increase, very soon it will change. I am obviously hesitant to accept your generous offer and I do not know what I should do. I had never thought of returning to France, except in a distant future. I dont know why X told me that I should return there, except perhaps because he felt who my mother is. I know that she is sad, that she believes me lost to her and thinks she will die without seeing me again. It would surely be a great joy to her. But other than that, I have no desire to go there, for each time I go to France, I feel like I am entering a prison. Naturally I would be happy for my mothers joy; she is a great soul, but is this reason enough?
   Sunday, 14th

0 1959-06-17, #Agenda Vol 01, #unset, #Zen
   P.S. Yes, I too am sure that the great secret is to give oneself, but perhaps this can be too easily misunderstood, and I do not believe that to give oneself means to mutilate oneself. As for the rest, well, my life obviously belongs to That and is meaningless except for That.
   Would you please tell me whether I may really write to my mother that I am coming to see her?

0 1959-07-10, #Agenda Vol 01, #unset, #Zen
   You will understand that I do not have the strength to come to see you. My only strength is not to re bel, my only strength is to believe in the Grace in the face of everything. I believe I have too much grief in my heart to re bel against anything at all. I seem to have a kind of great pity for this world.
   Well, this time I shall remain silent.

0 1959-10-15, #Agenda Vol 01, #unset, #Zen
   2) X spoke to me of the Ashrams financial difficulties and said I shall tell you the secret why there are such difficulties. I think he is going to speak to me today or tomorrow. In any case, he told me that he was working (I am preparing) to change these conditions, and he asked me if there had been any improvement as yet. I replied that I did not believe the situation had changed very much. He spoke as well of certain people in the Ashram, but I will tell you about this in person. He had a rather amusing way of speaking about people, people who pretend to worship the Mother but who keep their mind as a dustbin!
   7) X wants to send me back to Pondicherry this Sunday (Sunday the 18th, arriving Monday the 19th morning). He says it is useless for me now to remain here any longer since his house is not ready and he can do nothing. But, he said, I will have you come to my house for 3 months and I shall give you a training by which you can know Past, Present and Future, and have the same qualifications as me!

0 1960-04-13, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, I am your child. I want to belong to you more and more completely.
   With love.

0 1960-05-16, #Agenda Vol 01, #unset, #Zen
   X has the power of rendering things very material thats his great power, which is why things get upset when he comes here. Overnight, someone progressing well comes to grips with difficulties; money on the way stops coming; you fall sick, things break downall because he has the power to give materiality to things from above. For, you see, you can go right to the height of your consciousness and from there sweep away the difficulties (at a certain moment of the sadhana, difficulties truly dont exist, its only a matter of nabbing the undesirable vibration and its over, its reduced to dust). And everything is fine up above, but down below its swarming. When X comes, its precisely all this swarming that becomes tangible.
   The mastery must be a TRUE mastery, a very humble and austere mastery which starts from the very bottom and, step by step, establishes control. As a matter of fact, it is a battle against small, really tiny things: habits of being, ways of thinking, feeling and reacting.

0 1960-06-07, #Agenda Vol 01, #unset, #Zen
   Are you sure? believe it or not, but Im not so sure.
   You arent sure of what?

0 1960-07-12 - Mothers Vision - the Voice, the ashram a tiny part of myself, the Mothers Force, sparkling white light compressed - enormous formation of negative vibrations - light in evil, #Agenda Vol 01, #unset, #Zen
   Its form was elongated, slanting downwards (it always has this form). At the top it looked like a head, then the lines disappeared down below. It had no openings. And then, it was surrounded by various dark sheaths, a very dark purple which is the color of protection. A sparkling light was entering into itit kept entering, but without making any holes. It passed right through everything, through the purplethrough everything. It passed through and entered inside, where there were sparklings of every color, like a cascade. There are always these cascades of forcesimilar to a cascading stream whose waters neither flow on nor disappear, but accumulate: an accumulation of energies, a condensation. And they accumulate without taking up any more space through a kind of compression. And inside, its moving, vibrating, vibrating, vibrating, it keeps coming and comingyou dont know where it comes from, but it keeps coming and accumulating.
   It was a force with a sparkling white light at its center, the light which is the force of the Divine Mother, and as soon as it was well packed and concentrated inside, or condensed, it took on all the colorsvibrations of every color Like a materialization these colors were like a materialization of the Divine Force when it enters matter. (Just as matter is a condensation of energy, well, this seemed to be a condensation of Divine Force. Thats really the impression it gave.)
   It reminded me of tantric things. I have seen tantric formations and how forces are systematically separated by themeach vibration, each color. Its very interesting. They are all one, and yet each is distinct. That is, they are separated in order to be distinguished and for each one to be used individually. Each one represents a particular action for obtaining something in particular. This is the special knowledge the tantrics have, I believe. Or its the reflection of their knowledge. And my impression is that when they do their pujas or say their mantras, what they are trying to do is recombine all that into the white light. Im not sure. I know they use each one separately for a separate purpose, but when they speak of their puja succeeding, it may mean that they have been able to recombine the light. But I say this very guardedly. For I would have to see X do his puja one day to really knowfrom afar Im not so sure. Its merely an impression.
   This is what I am constantly seeing now, but along with this Divine Force or this Divine Consciousness that Sri Aurobindo speaks of when he says, Mothers Force is with you. When it comes, it is sparkling white, perfectly white and perfectly luminous. And as it accumulates inside, it makes living vibrations of every color. And it goes on and on and on. Sometimes it lasts half an hour, three-quarters of an hour, an hournothing goes out. And it keeps constantly entering. And it piles up. Its as if it is all being accumulated or compressed together.
  --
   Our consciousness shrinks from these things which belong to the past and which are no longer in their place, so we feel disgust and revulsionbecause we are ignorant. But if we can raise ourselves above and be in contact with That the supreme Lightwhich is ALWAYS just behind, then this Light seems all the more supreme because it is so much its own opposite.
   Then you know.

0 1960-07-18 - triple time vision, Questions and Answers is like circling around the Garden, #Agenda Vol 01, #unset, #Zen
   There is an experience in which one is entirely outside of time that is, ahead, behind, above, below, all these things are one and the same. And at the very moment the identification takes place, there is no longer any past, present or future. And really, its the only way to know.
   As the experiences unfold, these old Questions and Answers give me the feeling of someone circling outside a garden while describing whats inside it. But a day comes when you enter the garden, and then you know a little better whats inside. And Im starting to enter. Im starting.

0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
   And once on the other side, without even a rise in ground level (I dont know why), it was immediately safe. And the current went on and on, waves upon waves, on and on, as far as the eye could see, but it was canalized here at the Great Turning; and as soon as it went past this point, the inundation was total, it spread out over something over the earth. And the current turnedit turned but I was already on the other side. And down below, everything was finished, the water rushed down everywhere. Only, as soon as I was on the other side, it could not touch me the water could not get across, it was stopped by something invisible, and it turned away.
   Moreover, it seemed that everything had already been prepared, as if the way had been made to divert the water.
   There, down below me, below the vehicle, I had the impression that it was the earth, it really seemed like the earth, and the water was rushing down towards it.
   The vehicles path was not on earth, but up above (probably in interstellar regions!), a special path for this vehicle. And I didnt know where the water was coming from; I couldnt see its origin, which was off beyond the horizon. But it came raging down in torrentsnot precipitously like a waterfall, but rather like a rushing torrent. My path passed between the torrents of water and the earth below. And I saw the water before me, everywhere, in front and behindit was so extraordinary, for it looked like it was everywhere, you see, except along my path (and even then, there was some seepage). Water speeding everywhere. But there was a kind of conscious will in this onrush, and I had to reach the Great Passage before this conscious will. This water resembled something physical, but there was a consciousness, a conscious will, and I had to it was like a battle between the will I represented and that will. And I passed each fissure just in time. Only when I reached the Great Turning did I see the will that impelled this water. And I reached there just before it. And passed through at a fantastic speedlike lightning. Even time ceased I crossed over like a flash of lightning. And then, suddenly, respite and it was blue. A square.
   At the time, I didnt know what it all meant. Then this morning, I thought, It must have something to do with the world situation.
  --
   Down below, the water was having a grand time; it was it was hopeless. But here, along this path, there was still a hope, even even after the water had passed; I probably had a certain power at my disposal to help others cross these fissured places. But because I woke up, I didnt see what it was. So that stopped everything. Probably because I woke up rather abruptly, I could not see what it meant.
   All this is a translation in human language, actually, because really it was
  --
   But when human beings are involved, I believe that visions take on a special formits a special image. Not an inundation like this. That was very, very impersonal. They were forces. A feeling of floodgates bursting open, of something being held back, retained or prevented, then suddenly
   The vehicle and the forward movement are the sadhana, beyond the shadow of a doubt. I understood that the speed of sadhana was greater than the speed of the forces of destruction. And it ended in certain victory, there is not a shadow of doubt. This feeling of POWER once I was firmly grounded there [in the square], enough power to help others.

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
   I came out of the concentration at 4:10quite late. For I was VERY busy! I was in some sort of small house similar to my room, but it was at the top of a tower, for you could see the landscape from above. It was similar to my room here, with large windows. And I was much taller than I actually am, for there was a ledge below each window (there was a cupboard below each window, as in my room), and this ledge came quite low on me; in my room, it comes up to my chest, whereas it was much lower in my vision. And from there oh, what beautiful landscapes! It was surrounded by such lovely countryside! There was a flowing river, woods, sunlightoh, it was really lovely! And I was very busy looking up words in the dictionary!
   I had taken out a dictionary. There, its this one, I said. Someone was next to me, but this someone is always symbolic: each activity takes on a special form which may resemble someone or other. (The people around me for the work here are like families in those worlds there; they are types, that iseach person represents a typeso then I know that Im in contact with all the people of this same type. If they were conscious, they would know that I was there telling them something in particular. But its not a person, its a type and not a type of character, but a type of activity and relationship with me.)

0 1960-08-10 - questions from center of Education - reading Sri Aurobindo, #Agenda Vol 01, #unset, #Zen
   that we no longer know what to believe nor on what to base ourselves. So what should be our foundation upon which to work in the absence of a true and certain knowledge? Please enlighten us, Mother.
   I answered. The letters must have left. I wrote (in English) that its not so much a question of organization as of attitudeto begin with. Then I said, It seems to me that unless the teachers themselves get out of this ordinary intellectuality (!), they will never be able to fulfill their duty.
  --
   But its especially for the spelling of verbs. I believe I know how to conjugate!
   (Pavitra:) It has everythinghow to play bridge, how to play tennis, the art of carving a chicken

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   Its at the lake. The property belonged to the mission and at that time its manager was a very good friend of ours, even though he was a missionary. He said that he would arrange for us to have it. Everything was arranged, and I was to receive the money to buy it (they asked for more than fifty or sixty thousand rupees1). But then the money didnt come and our missionary friend left. Hes no longer there; hes been replaced by someone else.
   (Mother looks at a piece of paper) Calling Antonin Raymond2. The architect for the construction.
  --
   But L has enlarged the program. (Mother indicates the plan) This is only a small part of his extensive total program. He is planning to have a school of agriculture, a modern dairy with grazing landtheres a lot of agriculture, really a lotfruit orchards, large rice fields, many things. And then a ceramics factory. My ceramics factory will be at the far end of the lake, so as to utilize the clay the government has agreed; as they have to dig out the lake one day, we shall use the top soil for the fields. First well remove all the pebbles (you know, there are hills over there), which can be used for constructionits a mine of pebbles. After removing the pebbles, there will be holes which then well fill with earth from the lake. And below this earth is a thick and compact layer of clay which is so hard it cant be used for farmingits impossible but its wonderful for making ceramics. So right at the very end, in Indian territory,4 well have a large ceramics industry. On the other side, well have a little factory for firing clay.
   All this is huge. A tremendous program.5
  --
   I dont know if the book has come out yet. I believe its to appear in early September.
   Oh, so this was only the harbinger.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   If he imagines for one moment that I believe all the people here are doing sadhana, he is grossly mistaken!
   The idea is that the earth as a whole must be prepared in all its forms, including even those least ready for the transformation. There must be a symbolic representation of all the elements on earth upon which we can work to establish the link.1 The earth is a symbolic representation of the universe, and the group is a symbolic representation of the earth.
  --
   And life itself has responded by bringing people forward to form a nucleus. Of course, we clearly saw that this would make the work a bit more complex and difficult (it gives me a heavy responsibility, an enormous material work), but from the overall point of view for the Workits indispensable and even inevitable. And in any case, as we were later able to verify, each one represents simultaneously a possibility and a special difficulty to resolve. I have even said, I believe, that each one here is an impossibility.3
   But this way of seeing is too far removed from the state of mind and spiritual education in which X has lived,4 of course, for him to understand. Nor am I in favor of proselytizing (to convince X); it would disturb him quite needlessly. He has not come here for that. He came here for something special, something I wanted which he brought, and I have learnt it. Now its excellent, he is a part of the group in his own fashion, thats all. And in a certain way, his presence here is having a very good effect on a whole category of people who had not been touched but who are now becoming more and more favorably inclined. It was difficult to reach all the traditionalists, for example, the people attached to the old spiritual forms; well, they seem now to have been touched by something.
  --
   But when I did that, I saw what X wanted to do for me. As a matter of fact, I recalled that when we first met I had told him that everything was all right up to this point (Mother indicates the region above the head), but below that, in the outer being, I wanted to hasten the transformation, and things there were difficult to handle.
   When Sri Aurobindo was here, I never bothered about all this; I was constantly up above and I did what the Gita and the traditional writings advise I left it to Natures care. In fact I left it to Sri Aurobindos care. He is making the best use of it, I would say. He will manage it, he will do with it what he wants. And I was constantly up above. And from up there I worked, leaving the instrument as it was because I knew that he would see to it.
  --
   But this experience with X was really interesting. I learned many things that day, many things If you concentrate long enough on any one point, you discover the Infinite (and in his own experience he found the infinite), what could be called your own Infinite. But this is not what WE want, not this; what we want is the direct and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, its a total contact. And Sri Aurobindo insists on this, he says that its absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized that is the first condition. You cannot become supramental before being universal. And to be universal means to accept everything, be everything, become everythingreally to accept everything. And as for all those who are shut up in a system, even if it belongs to the highest regions of thought, it is not THAT.
   But to each his destiny, to each his work, to each his realization, and to want to change someones destiny or someones realization is very wrong. For it simply throws him off balance thats all it does.
  --
   New Horizon Sugar Mills, which belongs to a disciple. The inauguration was on September 15.
   Original English.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   Im just now finishing the Yoga of Self-Perfection When we see what human life is and, even in the best of cases, what it represents in the way of imbecility, stupidity, narrowness, meanness (not to mention ignorance because that is too flagrant) and even those who believe themselves to have generous heart, for example, or liberal ideas, a desire to do good! Each time the consciousness orients itself in one direction to attain some result, everything that was in existence (not just ones personal existence, but this sort of collectivity of existences that each being represents), everything that is contrary to this effort immediately presents itself in its crudest light.
   It happened this morning while I was walking back and forth in my room. I had finished my japa I had to stop and hold my head in my hands to keep from bursting into tears. No, it is too dreadful, I said to myself; and to think that we want Perfection!
  --
   The tantrics recognize seven chakras,2 I believe. Theon said he knew of more, specifically two below the body and three above. That is my experience as well I know of twelve chakras. And really, the contact with the Divine Consciousness is there (Mother motions above the head), not here (at the top of the head). One must surge up above.
   Doing japa seems to exert a pressure on my physical consciousness, which goes on turning! How can I silence it? As soon as my concentration is not absolute, the physical mind starts upit grabs at anything, anything at all, any word, fact or event that comes along, and it starts turning, turning. If you stop it, if you put some pressure on it, then it springs back up two minutes later And there is no inner consent at all. It chews on words, it chews on ideas or feelingsinterminably. What should I do?

0 1960-10-22, #Agenda Vol 01, #unset, #Zen
   There was a considerable library in the studio; one whole end was given over to the librarymore than two thousand books belonging to my brother. There were even the complete works of several classical writers. And I had my entire collection of the Revue Cosmique, and my post card collection (it was down below)mainly post cards of Algeria, Tlemcen, nearly 200 of them. But there were five years of the Revue Cosmique. And written in such a French! How funny it was!
   Theons wife dictated it in English while she was in trance. Another English lady who was there claimed to know French like a Frenchman. Myself, I never use a dictionary, she would say, I dont need a dictionary. But then she would turn out such translations! She made all the classic mistakes of English words that mustnt be translated like that. Then it was sent to me in Paris for correcting. It was literally impossible.
  --
   And thats how it worksit is translated by patches and moving forms, which is how it gets registered in the earths memory. So when things from this realm enter into peoples active consciousness, they get translated into each ones language and the words and thoughts that each one is accustomed tobecause that doesnt belong to any language or to any idea: it is the exact IMPRINT of what is happening.
   I am constantly seeing this now.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   S has a nephew in Bombay, and one day towards the end of August or beginning September, he told me an extraordinary story about this nephew, who had disappeared (he showed me his photographhe looks rather like a medium). He returned home two days later, I believe. Hed been found in a train in a hypnotic state; fortunately someone shook him and he suddenly woke up: Why am I here? What am I doing here? (He had no intention of travelling, you see; he had simply left his house to visit a neighbor in Bombay.) So he returned home without knowing what had happened to him. And he was quite bizarre, really rather off.
   A few days later, this nephew had to go somewhere, I dont know where; he went down to the railway station and didnt return. Impossible to find out what had happened to him, he was nowhere to be found. Several days had passed when the family decided to send me his photograph and to tell me the story, adding that it was surely a sequel to the previous occurrence (there must be some people doing hypnotism), and then they asked me where he was and what had become of him.
  --
   He woke up in a railway station somewhere between Bombay and Poona, and he began telling them that he was hungry (he was with those same two persons). They punched him in the stomach and put a handkerchief over his nosehe again passed out! At Poona, he woke up again (hed lost his appetite by then!), and again they put the handkerchief over his nose. And it went on like thatthey kept on punching him a lot. When he woke up in the country on the outskirts of Poona, four men were around him arguing in a language he didnt know (his language is Gujarati). They were probably speaking in some other language, I dont know which oneit seems they were very dark. He didnt understand, but from various signs they made he could see that they were arguing about whether to kill him or not. Finally, they told him (probably in a language he could understand), Either you join our gang, or well kill you. He grunted in reply so as not to commit himself. The others decided to wait for their chief (thus the chief wasnt there): Well decide after he comes. Then just to make sure, they punched him a few more times in the belly and put the handkerchief over his noseout!
   Sometime later (he doesnt know how long, for until he returned he had no sense of time), he woke up in a rather dark, low-roofed house way out in the country; there were five persons now, not four. They were busy eating, so he was careful not to budge. Mainly they were drinking (they have prohibition there). Four of them were already dead drunk. So he got up to have a look. The fifth one, whom he hadnt seen before (he must have been the chief), was not yet totally drunk; when he saw the boy stirring, he let out a fearful growlso the poor boy threw himself flat in the corner and lay stillhe waited. After awhile, the fifth one (after downing another bottle) was also dead drunk. So now that he saw them all fast asleep, he got up very cautiously and he said he ran for an hour and a half! A boy pummelled as he had been, who hadnt eaten for four days! I think thats a miracle.
  --
   Oh, its terrifying! I dont know who had the stupid idea of showing this to the child, but after he saw it he had a fever for three days, with terrible chills. And I believe the artist too was sick after finishing his sketch.
   ***
  --
   Whereas whatever the effort, whatever the difficulty, whatever time it takes, whatever number of lives, you must know that all this doesnt matter: you KNOW you ARE the Master, that the Master and you are the same. All thats necessary is to know it INTEGRALLY, and nothing must belie it. Thats the way out.
   When I tell people that their health depends on their inner life (an intermediate inner life, not the deepest), its because of this.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   All this came to me yesterday. I kept Z with me for more than half an hour, nearly 45 minutes. He told me some very interesting things. What he said was quite good and I encouraged him a great dealsome action on the right lines which will be quite useful, and then a book unfortunately mixed with an influence from that artificial world (but actually, even that can be used as a link to attract people). He must have spoken to you about this. He wants to write a kind of dialogue to introduce Sri Aurobindos ideasits a good idealike the conversations in Les Hommes de Bonne Volont by Jules Romain. He wants to do it, and I told him it was an excellent idea. And not only one typehe should take all types of people who for the moment are closed to this vision of life, from the Catholic, the fervent believer, right to the utmost materialist, men of science, etc. It could be very interesting.
   This is what you see in life, its all like thateach thing has its place and its necessity. This has made me see a whole current of life I was very, very involved with people from this milieu during a whole period of my existence and in fact, its the first approach to Beauty. But it gets mixed.
  --
   What I saw is this world, this realm where people are like that, they live that, for its necessary to get out from below and this is a wayits a way, the only way. It was the only way for the vital formation and the vital creation to enter into the material world, into inert matter. An intellectualized vital, a vital of ideas, an artist; it even fringes upon or has the first drops of Poetrythis Poetry which upon its peaks goes beyond the mind and becomes an expression of the Spirit. Well, when these first drops fall on earth, it stirs up mud.
   And I wondered why people are so rigid and severe, why they condemn others (but one day Ill understand this as well). I say this because very often I run into these two states of mind in my activities (the grave and serious mind which sees hypocrisy and vice, and the religious and yogic mind which sees the illusion that prevents you from nearing the Divine)and without being openly criticized, Im criticized Ill tell you about this one day
  --
   But since Zs visit yesterday, and this morning on the balcony Oh, its so I had already seen this long agothis whole milieu that is not very pretty and I had said, Well, its all right, thats how it is, and I didnt discuss it further: Thats how it is, and absolutely the whole world belongs to the Lord IS the Lord! And the Lord made it so, and the Lord wants it so, and its quite all right. Then I put it aside. But with his visit yesterday, it found its placesuch a smiling place. And theres a whole world of things of life which have found their true place in this waywith a smile!
   (silence)

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   He wrote this in a letter, I believe, and he spoke of this system of compensation for example, those who take an illness on themselves in order to have the power to cure; and then theres the symbolic story of Christ dying on the cross to set men free. And Sri Aurobindo said, Thats fine for a certain age, but we must now go beyond that. As he told me (its even one of the first things he told me), We are no longer at the time of Christ when, to be victorious, it was necessary to die.
   I have always remembered this.

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
   I am no longer looking out at the sky from below, but from up above I am looking, as if each look at each thing seen established the Contact.
   It was like that this morning at the balcony.

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   Its what Sri Aurobindo calls dis belief, and its located in the most material physical consciousness it isnt doubt (which mainly belongs to the mind), it is almost like a refusal to accept the obvious as soon as it doesnt belong to the little daily routine of ordinary sensations and reactionsa sort of incapacity to accept and recognize the exceptional.
   This dis belief is the bedrock of the consciousness. And it comes with a (thought is too big a word for such an ordinary thing) a mental-physical activity which makes you (I am forced to use the word) think things and which always foresees, imagines or draws conclusions (depending on the case) in a way which I myself call DEFEATIST. In other words, it automatically leads you to imagine all the bad things that can happen. And this occurs in a realm which is absolutely run-of-the-mill, in the most ordinary, restricted, banal activities of lifesuch as eating, moving in short, the coarsest of things.
   Its fairly easy to manage and control this in the realm of thought, but when it comes to those reactions that rise up from the very bottom theyre so petty that you can barely express them to yourself. For example, if someone mentions that so-and-so ate such-and-such a thing, immediately something somewhere starts stealing in: Ah, hes going to get a stomach-ache! Or you hear that someone is going somewhereOh, hes going to have an accident! And it applies to everything; its swarming down below. Nothing to do with thought as such!
   Its quite a nasty habit, for it keeps the most material state in a condition of disharmony, disorder, ugliness and difficulty.

0 1960-12-17, #Agenda Vol 01, #unset, #Zen
   Nature is a marvelous inventoreverything She does is beautiful. I dont believe that man has succeeded in producing anything so perfect. Later, its true, some new species were developed by him, but nevertheless Nature still remains the origin.
   Yes, ugliness seems to begin with man.

0 1960-12-20, #Agenda Vol 01, #unset, #Zen
   For a while, there was a Muslim girl close to me (not a believer, but her origins were Muslim; in other words, she wasnt at all Christian) who had a special fondness for Santa Claus! She had seen pictures of him, read some books, etc. Then one year while she was here, she got it into her head that Santa Claus had to bring me something. He has to bring you something for Christmas, she told me.
   Try, I replied.

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   This lasted the whole time I was crossing the town. Then I came to a border, right at the beginning of another part where I was to take my packages; there, just a little below me, I saw a house under construction the house belonging to the person to whom I had to deliver these presents (the symbolism in all this, of course, is quite clear).
   As I approached the house, but still from some distance, I suddenly saw some men busy at work. Then instantly instantly this road which was so vast, sunlit and smoothso smooth to the feet oh, it became the top level of a scaffolding. And what is more, this scaffolding was not very well made, and the closer I came the more complicated it gotthere were planks jutting out, beams off balance. In short, you had to watch every single step to keep from breaking your neck. I began getting annoyed. Moreover, my packages were heavy. They were heavy and they so saddled my arms that I was unable to hold onto anything and had constantly to do a balancing act. Then I began thinking, My God, how complicated this world is! And just at that moment, I saw a young person coming along, like a young girl dressed in European clothes, with a hat on her head all black! This young person had white skin, but her clothes were black, and she wore black shoes on her small white feet. She was dressed all in blackblack, all in black. Like complete unconsciousness. She also came carrying packages (many more than me), and she came hopping along the whole length of the scaffolding, putting her feet just anywhere! My God, I said to myself, shes going to break her neck!But not at all! She was totally unconscious; she wasnt even aware that it was dangerous or complicateda total unconsciousness. But her unconsciousness is what allowed her to go on like that! I watched it all. Well, sometimes its good to be unconscious! Then she disappeared; she had only come to give me a demonstration (she neither saw me nor looked at me). And looking down at the workers, I saw that everything was getting more and more complicated, more and more, more and more and there wasnt even any ladder by which to get down. In other words, it was getting unbearable. Then something in me re belled: Ah, no! Ive had enough of all thisits too stupid!
   And IMMEDIATELY, I found myself down below, relieved of my packages. And everything was perfectly simple. (I had even brought the packages along without realizing it.) All, all was in order, very neat, very luminous, very simplesimply because I had said, Ah, no! Ive had enough of this business! Why all these stupid complications!5
   But these are not dreams, they are types of activitymore real, more concrete than material life; the experience is much more concrete than ordinary life.

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   You have this experience when for some reason or other, depending on the case, you come into contact with the universal consciousness not in its limitless essence but on any level of Matter. There is an atomic consciousness, a purely material consciousness and an even more generally prevailing psychological consciousness. When, through interiorization or a sort of withdrawal from the ego you enter into contact with that zone of consciousness we can call psychological terrestrial or human collective (there is a difference: human collective is restricted, while terrestrial includes many animal and even plant vibrations; but in the present case, since the moral notion of guilt, sin and evil belongs exclusively to human consciousness, let us simply say human collective psychological consciousness); when you contact that through identification, you naturally feel or see or know yourself capable of any human movement whatsoever. To some extent, this constitutes a Truth-Consciousness, or at such times the egoistical sense of what does or doesnt belong to you, of what you can or cannot do, disappears; you realize that the fundamental construction of human consciousness makes any human being capable of doing anything. And since you are in a truth-consciousness, you are aware at the same time that to feel judgmental or disgusted or revolted would be an absurdity, for EVERYTHING is potentially there inside you. And should you happen to be penetrated by certain currents of force (which we usually cant follow: we see them come and go but we are generally unaware of their origin and direction), if any one of these currents penetrates you, it can make you do anything.
   If one always remained in this state of consciousness, keeping alive the flame of Agni, the flame of purification and progress, then after some time, not only could one prevent these movements from taking an active form in oneself and becoming expressed physically, but one could act upon the very nature of the movement and transform it. Needless to say, however, that unless one has attained a very high degree of realization it is virtually impossible to keep this state of consciousness for long. Almost immediately one falls back into the egoistic consciousness of the separate self, and all the difficulties return: disgust, the revolt against certain things and the horror they create in us, and so on.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   For Sri Aurobindo and Mother, the 'vital' represents the regions of consciousness or the centers of consciousness below the mind between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of the Life-Energy.
   Throughout the Agenda, words Mother originally spoke in English are italicized.

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   At last I found myself in a big place down below where there was a row of houses, all kinds of things, and it was absolutely essential that I go back upwhen suddenly a somewhat indistinct form (rather dark, unluminous) came to me and said, Oh, dont go there, its very bad, very dangerous! Theyve set it all up in a terrifying way: none can withstand it! You mustnt go there, wait a bit. And if you need something, do come, you know I have everything you need! (Mother laughs) its a little old and dusty but youll manage! Then she led me into a huge room filled with objects piled one on top of another, and in one corner she showed me a bathtubmy child, it was a marvel! A splendid pink marble bathtub! But it was unused, dusty and old. Well just wipe it off, she said, and youll be able to use it! She showed me other areas for washing and dressing, there was everything one could possibly need. You can use it all. Dont go up there! I looked at her closely. She struck me as having a tiny face, it was oddit wasnt a form, it was it was a form and yet it wasnt! As imprecise as that. Then I clasped her in my arms and cried out, Mother, you are nice! (Mother laughs) I knew then that she was material Mother Nature.
   After that I felt quite at ease. The battle was overit was over FOR THE MOMENT, because they werent finished: they continued their uproar on the other side; but I didnt have to go there anymore.
   It has been deferred because I was still down below; I had not yet returned to the upper levels. Anyhow.
   But they are furious! There is evidently a whole alignment of forces (they must be vital forces) between here and my domain. Theyre furious! They set up explosions, demolitions. And I could see all the settings they were quite artificial, nothing real, but dangerous nonetheless.
  --
   At one point, it seized me here in the belly as if it wanted to rip something out.
   Yes, yesoh, what violence, what fury!
  --
   Then last night I saw the symbol, the image of the thing. But what was it? It was an element in the most material Matter,3 because it was deep down below; yet despite it all, Mother Nature was in charge there: she was familiar with everything, knew everything and it was all at her disposalabsolutely the most material Nature. And she herself had no light, but was very, very she had a concealed power that was completely invisible.
   Each time I set out to leave her domain and ascend above, it triggered a hurricane. I would pass this way and the storm started up, pass that way, unleash a gale. Finally she approached me and said very gently, very sweetly, in a most unassuming way, No, dont go there, dont go! Dont try to return to your home. They have set up a dreadful hurricane! And artificial: there were explosions like bombs everywhere, and even worse, like thunderbolts. One could see the artificial tricks and electrical effects they were using to create their thunder, but it was on a tremendous scale!
  --
   And this is the confusion made by all those people who believed that their what they called their personal salvation was the salvation of the worldits not true at all! It isnt trueits a PERSONAL salvation.
   (silence)

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   I must say that after this, when I read The Secret of the Veda as I do each evening. In fact, I am in very close contact with the entire Vedic world since Ive been reading that book: I see beings, hear phrases. It comes up in a sort of subliminal consciousness, a lot of things are from the ancient Vedic tradition. (By the way, I have even come to see that the pink marble bathtub I told you about last time, which Nature had offered me, belongs to the Vedic world, to a civilization of that epoch.3) There werethere are alwaysSanskrit words coming up, sentences, bits of dialogue. This is of interest, because I realized that what I had seen the other day (I told you about it) and then what I saw yesterday that whole domainwas connected to what the Vedas call the dasyus the panis and the dasyus4the enemies of the Light. And this Force that came was very clearly a power like Indras5 (though something far, far greater), and at war with darkness everywhere, like this (Mother sketches in space a whirling force touching points here and there throughout the world), this Force attacked all darkness: ideas, people, movements, events, whatever made stains, patches of shadow. And it kept on going, a formidable power, so great that my hands were like this (Mother clenches her fists). Later when I read (I happened to be reading just the chapter concerning the fight against the dasyus), this proximity to my own experience became interesting, for it was not at all intellectual or mental there was no idea, no thought involved.
   The remainder of the evening passed as usual. I went to bed, and at exactly a quarter to twelve I got up with the feeling that this presence in me had increased even further and really become rather formidable. I had to instill a great deal of peace and confidence into my body, which felt as though it wasnt so easy to bear. So I concentrated, I told my body to be calm and to let itself go completely.

0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   They are only too eager to believe that God can get angry with them! I try to dispel this notion as much as I can, because its not trueit isnt true.
   (long silence)
  --
   Balcony-darshan: up to 1962, Mother appeared every morning on the first-floor balcony to be seen by the disciples assembled on the street below.
   ***

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   And do you know how he received me when I arrived there? It was the first time in my life I had traveled alone and the first time I had crossed the Mediterranean. Then there was a fairly long train ride between Oran and Tlemcenanyway, I managed rather well: I got there. He met me at the station and we set off for his place by car (it was rather far away). Finally we reached his estatea wonder! It spread across the hillside overlooking the whole valley of Tlemcen. We arrived from below and had to climb up some wide pathways. I said nothingit was truly an experience from a material standpoint. When we came in sight of the house, he stopped: Thats my house. It was red! Painted red! And he added, When Barley came here, he asked me, Why did you paint your house red? (Barley was a French occultist who put Theon in touch with France and was his first disciple.) There was a mischievous gleam in Theons eyes and he smiled sardonically: I told Barley, Because red goes well with green! With that, I began to understand the gentleman. We continued on our way uphill when suddenly, without warning, he spun around, planted himself in front of me, and said, Now you are at my mercy. Arent you afraid? Just like that. So I looked at him, smiled and replied, Im never afraid. I have the Divine here. (Mother touches her heart.)
   Well, he really went pale.

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   It doesnt ask to be cured of the illness! It doesnt ask, it is ready; All right, it says. As long as I can keep going, I will keep going. As long as I can last, I will last. But thats not what Im asking for: I am asking to be cured of my stupidity. I believe this is what enables it to yes, what gives it the necessary endurance.
   Thats enough. I said I wouldnt say anything! You see how you are. When Im up in my room, I always tell myself, Not a word today! I dont want to start saying unpleasant things. And then.

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   For Sri Aurobindo, the important thing was always the Mother. As he explained it, the Mother has several aspects, and certain aspects are still unmanifest. So if he has represented the Mother by Kali in particular, I believe its in relation to all those gods. Because, as he wrote in The Mother, the aspects to be manifested depend upon the time, the need, the thing to be done. And he always said that unless one understands and profoundly feels the aspect of Kali, one can never really participate in the Work in the worldhe felt that a sort of timid weakness makes people recoil before this terrible aspect.
   ***
  --
   From an ordinary standpoint, I believe the situation is dangerous, because (laughing) the doctor refuses to tell me what the consequences might be. I asked him but he wouldnt tell me, so thats what it must mean! But I really have no indications and I hope I wont be told, Now you must go, only at the very last minute!
   The body doesnt ask (its so docile), it doesnt even ask for its sufferings to stopit adapts to them. Its mainly my contact with people that makes the thing difficult: when I am all alone upstairs, everything goes well, quite well. But when I spend one or one and a half hours in the afternoon seeing people, afterwards I feel exhausted. That, obviously, is whats making the thing difficult. But the body doesnt complain. It doesnt complain, its ready. The other day when it went back upstairs, it felt a bitwell, at the end of its resources, as though it had pushed itself to the limit. It said to the Lord (and it said this so clearly, as though the consciousness of the cells were speaking; I noted it down): If this (I cant call it an illness there is no illness! Its a condition of general disequilibrium), if this condition is necessary for Your Work, then so be it, let it go on. But if its an effect of my stupidity (you see, its the BODY saying, If its because I dont understand or I am not adapting or not doing what I should or not taking the proper attitude), if it is an effect of my stupidity, then truly I pray that. It asks only to changeto know and to change!
  --
   Of course, theres the constant difficulty of all the thoughts coming from outside and from the people you live with. But now the consciousness is such that these outer things are seen objectively (Mother makes a gesture of seeing vibrations coming and stopping before her eyes)automatically I see everything that comes from the surrounding vibrations objectively: far, near, above, below, everywhere. The vibration comes WITH THE KNOWLEDGE. In other words, its not that you see what it is only after it has been received and absorbed: it comes with the knowledge, and this is a great help. This type of perception has considerably increased and become much more precise since that experience [of January 24], much more; it has made a big difference.
   But perhaps there will have to be many experiences of this nature before the work is done. It is possible.

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   So well see how long this is going to last. I understand why people have never tried to change it: stir up that quagmire? No! It takes a lot (laughing), a lot of courage! Oh, its so easy to escape, so easy to say, None of that concerns me. I belong to higher spheres, it doesnt concern me.
   Anyway, its obvious that nobody has succeeded, so far not a single person and I understand! I understand. When you find yourself face to face with it, you wonder, How could anything possibly withstand this!
  --
   I dont believe in failure.
   Run aground like a ship!3
  --
   But I dont at all believe it wont bear fruita fruition is inevitable!
   For the moment, I havent been told. Well see. No one (I mean no one with authority) has announced to me it would be a failure. But we shall see.
  --
   I have a feeling (but these are old ideas) that if I were all alone somewhere and didnt have to look after these people and things, it would be easier. But that would not be the TRUE thing. For when I had the experience [of January 24], all that is normally under my care was present: the whole earth seemed to be present at the experience. There is no individuality (Mother indicates her body). I have difficulty finding an individuality now, even in my own body. What I do find in this body are the subconscious vibrations (conscious as well as subconscious) of a WORLD, a whole world of things. So it can be done ONLY on a large scale, otherwise its the same old story but then its not the power HERE [in matter]one simply quits this world. Oh, these people cant imagine what it is! They have made such a fuss over their departure. They have wanted us to believe it was something quite extraordinary. But its infantile, its childs play, its nothing at all to quit this world! One simply goes poff!, like diving into watera little kick and one resurfaces, and thats all there is to it, its done (Mother laughs).
   And the same goes for their stories about attachments and desiresmy god! Theres nothing to it! Imagine, with anything concerning my body, through all this horror of the subconscient, NOT ONCE have I had to bear the consequence of a desire; I have always had to bear the consequences of the battle against lifes unconscious and malicious resistances, but not once has something come up like that (gesture of something resurging from below) to tell me, You see! You had a desire, now heres the result of it! Not oncevery, very sincerely.
   Thats really not the difficulty the difficulty is that the world is not ready! The very substance one is made of (Mother touches her body) shares in the worlds lack of preparationnaturally! Its the same thing, the very same thing. Perhaps there is a tiny bit more light in this body, but so little that its not worth mentioning-its all the same thing. Oh, a sordid slavery!

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   The Darshan went rather well, much better than I was expecting; but the following two days it was difficult here [in the body]. Then one night (I dont remember which), I I cant say grumbled, but (it wasnt my body grumbling, it is very docile and doesnt protest), but I sometimes find that well, I found it a little exaggerated that day. All the same, I said, this may be demanding a bit too much of it! And then (Mother laughs) the whole night through, each time I awoke and looked (not with my physical eyes), I saw serpents! They were drawn up straight in a circlemagnificent cobras with white bellies, pearl gray backs and flecks of gold on their hoods! They surrounded me, watching, exactly as though they were saying, All the necessary energy is there! You neednt worry! So I concluded that this whole affair11 must have its utilityit cant be simply the bodys lack of plasticity and incapacity to receive. It must have a usefulness but what? I havent understood. Perhaps I will get the explanation later, once its over.
   And the next afternoon, I closed my eyes while I was bathing and what did I see but an enormous, magnificent cobra! It gazed at me, almost smiling, and stuck out its tongue! Good, I said, then everything is all right! (laughing) I have only to hold on.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   They also had a sudden brainstorm to affiliate with the Sri Aurobindo Society. But the Sri Aurobindo Society has absolutely nothing to do with their project: its a strictly external thing, organized by businessmen to bring in moneyEXCLUSIVELY. That is, they want to put people in a position where they feel obliged to give (so far they have succeeded and I believe they will succeed). But this has nothing to do with working for an ideal, it is COMPLETELY practical.10 And of course, World Union has nothing to offer the Sri Aurobindo Society: they would simply siphon off funds. So I told them, Nothing doingits out of the question!
   But your name is there as President of the Sri Aurobindo Society, they said. My name is there to give an entirely material guarantee that the money donated will really and truly be used for the Work to be done and for nothing else; its only a moral and purely practical guarantee. These people arent even asked to understand what Sri Aurobindo has said but simply to participate. Its a different matter for those in World Union, who are working for an ideal: they want to prepare the world to receive (laughing) the Supermind! Let them prepare it! It doesnt matter, they will achieve nothing at all, or very little. Its unimportant. Thats my point of view and I have told them so.
  --
   Oh, I dont like that! You know, I have filariasis in my legs. Yes, I think sotheres every reason to believe it! (Mother laughs) But it doesnt matter, it will go away I think. I dont like to be bitten on account of the germs; but during the day theres nothing for them to pick upthey only pick up germs around midnight.
   There are no mosquitoes upstairs.

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I am determined to cure myself they told me it was incurable. The doctors poison you to cure you (as they poisoned our poor S.), and thats no cure! When they dont feel the need to show off in front of the patient, they openly acknowledge that it isnt at all sure that their medicines cure: they merely make you inoffensive to others! But I dont believe in it I dont believe in doctors, I dont believe in their remedies and I dont believe in their science (they are very useful, they have a great social utility, but for myself, I dont believe in it).
   I knew when I caught it: it was at the Playground.4 Certain people poisoned me with a mosquito bite the instant the mosquito bit me, I knew, because it so happens I am a little bit conscious! But I controlled it like this (gesture of holding the disease in abeyance and under control), so it couldnt stir. Probably it would never have stirred if I hadnt had that experience of January 24 and the body didnt need to be made ready. For the body to be ready, a host of things belonging to the dasyus, as the Vedas say, cant be stored inside it! These are very nasty little dasyus (laughing), they have to be chased away!
   When the disease came back, I said to myself, Very well, this means it must be dealt with in a new way.

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   From an historical viewpoint (not psychological, but historical), based on my memories (only I cant prove it, nothing can be proved, and I dont believe any truly historical proof has come down to usor in any case, it hasnt been found yet), but according to my memories. (Mother shuts her eyes as if she were going off in search of her memories; she will speak all the rest of the time with eyes closed.) Certainly at one period of the earths history there was a kind of earthly paradise, in the sense that there was a perfectly harmonious and perfectly natural life: the manifestation of Mind was in accordwas STILL in complete accord and in total harmony with the ascending march of Nature, without perversion or deformation. This was the first stage of Minds manifestation in material forms.
   How long did it last? Its hard to say. But for man it was a life like a sort of flowering of animal life. My memory is of a life where the body was perfectly adapted to its natural surroundings. The climate was in harmony with the needs of the body, the body with the demands of the climate. Life was wholly spontaneous and natural, as a more luminous and conscious animal life would be, with absolutely none of the complications and deformations brought in later by the mind as it developed.

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   Satprem later asked if this 'on earth' wasn't superfluous and Mother replied: 'This precision is not superfluous; I said "on earth" meaning that man does not belong only to the earth: in his essence, man is a universal being, but he has a special manifestation on earth.'
   Here, Mother had a passage deleted.

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   Before that experience, as part of the attack, I also got a sore throat. I didnt believe it would manifest, but around 9:30 this morning when I came downstairs for meditation with X,2 it did. Its nothing at all, though. The whole time I was with X (and even before, when I was waiting for him), it was halted completelyeverything in that room came to a halt. It started up again only after he left and I came here. But its nothing.
   X told me he has been doing something for me in his puja3since December, it seemsso this morning I thought he should know about the experience and I sent Amrita to tell him. He replied to Amrita that this confirmed his certainty that Z has been making black magic against me since December. He had been told that Z was practicing black magic in Kashmir. Could this be the same person I saw before [during the December 1958 attack]? Since it was someone who concealed his identity, I cant say but this form was robed as a sannyasi. Perhaps its he, I dont know. I reserve my judgment because I dont know personally. But this is what X said, and hes going to redouble his efforts.
  --
   Do you really believe Z could be behind this magician you saw?
   It could be.
  --
   But Z I dont know how to explain my relationship with him. He is sheltered by a light of benediction, so. When he was here I opened the doors for him to a realization he was incapable of having, something light years beyond him; and it gave him an appalling ambition, totally spoiling everything. From this point of view, its a great blessing for him; even if he becomes a dreadful Asura, it will come to a good end! It doesnt matter, its not important. Thats why this morning, even when I heard what X said about Z, it was the same thing: this great Light of the supreme Mother going out towards Z. His magic is not important, but if he indulges in it, too bad for him. It doesnt concern me: its Xs business and X is doing whats necessary and I believe (laughing) he hits hard!5
   (silence)
  --
   Satprem has never believed for a minute that Z practiced black magic against Mother: it must have been something or someone else.
   Satprem was trying to patch up some French translations of Sri Aurobindo done by well-meaning but not very gifted disciples, who of course wanted 'to publish' at all costs.

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Strangely enough, Ive received the same complaint from S. He says, I dont have any experiences. What kind of experience do you have? I asked. He replied, I sit in meditation and what comes is peace, peace, peace its always the same thing!(Some people would be very happy with that, but him.) I asked him, What experience do you want? To be conscious, he told me, to be conscious of the Divine, conscious of the divine Presence! And I always answer him, Its because your mind is barricaded. (Mother forms a geometrical figure) He is so convinced that he knows! He tells me, No! Its not that. He doesnt believe me!
   At any rate, I have had no results with him, nor with X.

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   I believe this body has suffered as much as a body can bear without going to pieces, and it keeps going, it has never asked for mercynot once has it said, No, its too much, not once. It says, As You will, Lord: here I am.
   And so it continues.

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   But for this to come about, you must remain for a while on those higher reaches and not be constantly, constantly dragged down below where you have to fight each minute simply to LASTto last in all ways: not just personally, but collectively.2 Its a minute-to-minute bout, simply to last. And how long do we have to last for the thing to be done?
   It is a difficult period.
  --
   And if you really want to please me (I believe you do!), if you want to please me, concentrate on the book on Sri Aurobindoyou cant imagine how much I am interested! And as I LOOK, I see into the future (not with this little consciousness), I see that its a thing of GREAT importance. It will have a great action. So, I want to clear the way for you now, for us to have time.
   I will surely need a quiet mind to prepare the work.3

0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   Because later on he would go roaming about; he had become terribly strong and would prowl around everywhere. At that time I was living in the Library house, and he would go off as far as the Ashram street (the Ashram didnt belong to us yet, the house was owned by all kinds of people), but when I would go out on the terrace across from Champaklals kitchen and call, Big boy! Big Boy! although he couldnt hear it, he could sense it, and he would come back galloping, galloping. He always came back, unfailingly. The day he didnt come back, I got worried; the servant went looking for himand found him moaning, vomiting, poisoned. He brought him to me. Oh, really! it was. He was so nice! He wasnt a thief or anythinghe was a wonderful cat. Someone had laid out poison for god knows what cat, and he ate it. I showed him to Sri Aurobindo and said, He has been killed.
   Before that, I lost another one from that kind of typhoid cats get. He was called Browny and he was so beautiful, so nice, such a marvelous cat! Even when utterly sick, he wouldnt make a mess, except in a corner prepared just for that; he would call me to carry him to his box, with such a soft and mournful voice. He was so nice, with something sweeter and more trusting than a child. There is a trust in animals which doesnt exist in humans (even children already have too much of a questioning mind). But with him, there was a kind of worship, an adoration, as soon as I took him in my armsif he could have smiled, he would have. As soon as I held him, he became blissful.
  --
   Mind you, I would never have considered having any, but two cats were already there when I came to the house. They were not very interesting cats, but they became the parents of the one I just told you about (those boys who were living with Sri Aurobindo had already had some experience; they knew quite a few things about cats), and that was the origin of all the cats I had here. But people (you know how simplistic they always are!) believed I had some special attachment for cats, so then of course everybody started keeping cats! It was no use my telling them, No, its a particular study were making I wanted to see, to learn certain things, and I learned what I had to but now that I have moved to another house, the cat era is over; the old friends are gone, only the younger generation is left. I gave them all away and said) Thats enough. But its hard to make people understandsome people here have 25 cats! Thats unreasonable! Its not the way to deal with cats. You have to look after them as I did, and then it becomes interesting.
   There was one I know I SAW it: when he died there was already the embryo of a psychic being, ready for a human incarnation. I made them progress like wildfire.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Actually, in these scenes from the subconscient presented during the night, there were things I had believed ill-omened in my lifeyet suddenly I saw the vibration of this aspiration arising, with such a power and intensity EVEN THERE. Oh, I said, how mistaken we are!
   And this aspiration depends neither on the state of health nor. Its absolutely independent of all circumstances I have felt this aspiration in the cells of my body at the very moment when things were at their most disorganized, when, from an ordinary medical standpoint, the illness was serious. The cells THEMSELVES aspire. And this aspiration has to be everywhere.
  --
   Once again, Mother's experience coincides with modern science, which is beginning to discover that time and space are not fixed and INDEPENDENT quantitiesas, from the Greeks right up to Newton, we had been accustomed to believe but a four-dimensional system, with three coordinates of space and one of time, DEPENDENT UPON THE PHYSICAL PHENOMENA DEVELOPING THEREIN. Such is 'Riemann's Space,' used by Einstein in his General Theory of Relativity. Thus, a trajectoryi.e., in principle, a fixed distance, a quantity of space to be traversed-is a function of the time taken to traverse it: there is no straight line between two points, or rather the I straight' line is a function of the rate of speed. There is no 'fixed' quantity of space, but rather rates of speed which determine their own space (or their own measure of space). Space-time is thus no longer a fixed quantity, but, according to science, the PRODUCT ... of what? Of a certain rate of unfolding? But what is unfolding? A rocket, a train, muscles?... Or a certain brain which has generated increasingly perfected instruments adapted to its own mode of being, like a flying fish flying farther and farther (and faster and faster) but finally failing back into its own oceanic fishbowl. Yet what would this space-time be for another kind of fishbowl, another kind of consciousness: a supramental consciousness, for example, which can be instantaneously at any point in 'space'there is no more space! And no more time. There is no more 'trajectory': the trajectory is within itself. The fishbowl is shattered, and the whole evolutionary succession of little fishbowls as well. Thus, as Mother tells it, space and time are a 'PRODUCT Of the movement of consciousness.' A variable space-time, which not only changes according to our mechanical equipment, but according to the consciousness utilizing the equipment, and which ultimately utilizes only itself; consciousness, at the end of the evolutionary curve, has become its own equipment and the sole mechanism of the universe.
   ***

0 1961-04-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yet I dont understand how someone might be doing something positively evil, to the extent that X says, They will repent of it. I dont understand it, I just dont. Because usually when people are like that, they cant stay, they go. Certain people have left for just that reason. Its like this story of black magic performed at the Ashram the first time I fell ill two years ago; I cant believe it, because it would prove that I am totally unconscious! And I dont think I am.
   I know all the people here. I know everything thats going on, I see it night and day. But I havent seen this. Yes, there are ill-intentioned people, but they are even obliged to tell me so! There are people who oh, they almost wish I would leave, because they feel my presence as a constraint! They tell me so very frankly: As long as youre here, were obliged to do the yoga, but we dont want to do the yoga, we want to live quietly; so if you werent here, well, we wouldnt have to think about yoga anymore! But they are a bunch of fools with no power in them at all. As I said, they are even forced to tell me their true feelings.

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Satprem.) Theres this passage on propaganda by Sri Aurobindo I sent to the World Union people. It should really be published everywhere. Do you remember it? I dont believe in propaganda.3
   Look here, theres a muddle in all this. The Sri Aurobindo Society people had ABSOLUTELY nothing to do with the spiritual life when they began; they didnt at all present themselves as a spiritual groupnothing of the kind; they were people of good will who volunteered to collect money to help the Ashram. So I said, Very well, excellent and as long as its like that, Im behind it. Leaflets can be handed outwhatever people like; its enough if their interest is aroused, if they know there is an Ashram and that it needs some help to go on. But thats all. It has nothing to do with yoga or spiritual progress or anything of the kindit was a strictly practical organization. It was not the same thing as World Union. World Union wanted to do a spiritual work on earth and to create human unity. I told them, You are taking something of an inward nature and you want to externalize it, so naturally it immediately goes rotten.(But its almost over now, Ive pulled the rug out from under them.)
  --
   The sense of connection has gone, the sense of cause and effect has goneall that belongs to the world of space and time.
   Each each what? What is that that? You cant say a movement, you cant say a state of consciousness, you cant say a vibration (all this still belongs to our ordinary mode of perception), so you say thingthing means nothing. Each thing carries in itself its own absolute law.
   Oh, how clumsy all this is! But what is clear, completely clear, is the total absence of cause and effect and of goal, of intentionpurpose. There is no (Mother makes a horizontal motion) this kind of connection doesnt exist; its like this (Mother makes a vertical motion which towers over and embraces everything at once).
  --
   But what can be translated is this kind of sensation that the sequence of cause and effect, of purpose, of goal, all seems to be very far below, very, very DISTANT, very humanperhaps divine, too (from the viewpoint of the gods it may be like this also, I dont know), because in the consciousness of the universal Mother it is still there, there is still this ardent love to serve: To do Your Will. That is still there, so its there with the gods also.
   (silence)
  --
   The following is the exact text referred to, an extract from one of Sri Aurobindo's letters: 'I don't believe in advertisement except for books etc., and in propaganda except for politics and patent medicines. But for serious work it is a poison. It means either a stunt or a boom and stunts and booms exhaust the thing they carry on their crest and leave it lifeless and broken high and dry on the shores of nowhereor it means a movement. A movement in the case of a work like mine means the founding of a school or a sect or some other damned nonsense. It means that hundreds or thousands of useless people join in and corrupt the work or reduce it to a pompous farce from which the Truth that was coming down recedes into secrecy and silence. It is what has happened to the "religions" and is the reason of their failure....'
   2.10.1934

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   At the age of eighteen, I remember having such an intense need in me to KNOW. Because I was having experiences I had all kinds of experiences but my surroundings offered me no chance to receive an intellectual knowledge which would have given me the meaning of it all: I couldnt even speak of them. I was having experience after experience. For years, I had experiences during the night (but I was very careful never to speak about them!)memories from past lives, all sorts of things, but without any base of intellectual knowledge. (Of course, the advantage of this was that my experiences were not mentally contrived; they were entirely spontaneous.) But I had such a NEED in me to know! I remember living in a house (one of these houses with a lot of apartments), and in the apartment next door were some young Catholics whose faith was very they were very convinced. And seeing all that, I remember saying to myself one day while brushing my hair, These people are lucky to be born into a religion and believe unquestioningly! Its so easy! You have nothing to do but believehow simple that makes it. I was feeling like this, and then when I realized what I was thinking (laughing), well, I gave myself a good scolding: Lazybones!
   To know, know, KNOW! You see, I knew nothing, really, nothing but the things of ordinary life: external knowledge. I had learned everything I had been given to learn. I not only learned what I was taught but also what my brother was taughthigher mathematics and all that! I learned and I learned and I learned and it was NOTHING. None of it explained anything to menothing. I couldnt understand a thing!
  --
   I have had discussionsnot discussions, exchanges of viewswith prelates. There was one cardinal in particular. I told him my experience, what I KNEW. He replied, Whether you want to or not, you belong to the Church; because those who know belong to the Church. And he added, You have the knowledge we are taught when we become cardinals. Nobody has taught me anything, I said, this is my experience. Then he repeated, Whether you like it or not, you belong to the Church. I felt like telling him a thing or two, but I didnt.
   Otherwise, you just keep turning in circles, oh, caught by the form, locked in by the form!
   I remember a good-hearted priest in Pau [Southern France] who was an artist and wanted to have his church decorateda tiny cathedral. He consulted a local anarchist (a great artist) about it. The anarchist was acquainted with Andrs father and me. He told the priest, I recommend these people to do the paintings they are true artists. He was doing the mural decorationsome eight panels in all, I believe. So I set to work on one of the panels. (The church was dedicated to San Juan de Compostello, a hero of Spanish history; he had appeared in a battle between the Christians and the Moors and his apparition vanquished the Moors. And he was magnificent! He appeared in golden light on a white horse, almost like Kalki.6) All the slaughtered and struggling Moors were depicted at the bottom of the painting, and it was I who painted them; it was too hard for me to climb high up on a ladder to paint, so I did the things at the bottom! But anyway, it all went quite well. Then, naturally, the priest received us and invited us to dinner with the anarchist. And he was so nicereally a kind-hearted man! I was already a vegetarian and didnt drink, so he scolded me very gently, saying, But its Our Lord who gives us all this, so why shouldnt you take it? I found him charming. And when he looked at the paintings, he tapped Morisset on the shoulder (Morisset was an un believer), and said, with the accent of Southern France, Say what you like, but you know Our Lord; otherwise you could never have painted like that!
   Well.
  --
   Ganesh (or Ganapati): The first son of the Supreme Mother, represented with an elephant trunk and an ample belly. Ganesh is the god who presides over material realizations (over money in particular). He is also known as the scribe of divine knowledge.
   Narayana: another name of Vishnu, one of the gods of the Hindu trinity. He watches over the creation, whereas Brahma is the creator and Shiva the destroyer.

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   I had already had the experience for the sense of smell the divine vibration, the vibration of Ananda in odors. Just under my window, you know, Nripendra has his kitchen, where every morning and afternoon food is prepared for the children2it all comes wafting up on gusts of air. And when the Samadhi tree is in flower, the scent wafts up to me on gusts of air; when people burn incense down below, it comes wafting up here on gusts of aireach and every fragrance (fragrancelets say odor). And generally it all comes while I am walking for my japaan Ananda of odors, each one with its meaning, its expression, its (how to say it?) its motivation and its goal. Marvelous! And there are no longer any good or bad odors that notion is gone completely. Each one has its meaningits meaning and its raison dtre. I have been experiencing this for a long time.
   But this experience of taste was completely new. It didnt last long, only a few minutes, because it amazed me so! It was as if I had a mouthful of the most marvelous foods one could imagine. And my hands were gathering it up in the atmosphere it was so funny!
  --
   They say I have become deaf. I believe its the Lords grace, because when I make an effort to hear what is being said to me, nine times out of ten its completely useless and its absolutely stupid. Its better not to hear!
   So there, mon petitand I said I wasnt going to talk! Its always the same thing.

0 1961-05-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   If you become identified with the Supreme and there is but ONE willHis then of course you have supreme mastery. Otherwise its all nothing but illusion. You imagine that by wanting a certain thing you can change circumstances, but you still have to be in total ignorance to believe that the change occurs because YOU want it toin fact, the Supreme is making use of you. Consequently, you have no mastery at all; you are an instrument used by the Supreme, and thats all.
   So all these things [the earlier Questions and Answers] seem quite childish to me, quite childishirrelevant chatter. You are outside the garden talking about what is within. It would be best to delete the whole thing.

0 1961-05-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   And I try to be as tranquil as I can (Mother makes a gesture of mental immobility), but when you do so, you become aware of oh, its like a swarm of flies comingfrom here, from there, from above, from below, oh coming and coming and coming!
   Its probably worse for me than for others because of all these people around me, clinging like leeches. But even for an ordinary being it is a swarm; it keeps on coming and comingyou would need to spend all your time fanning it away!

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have said it there in one sentence, but I didnt want people to believe that they can continue making the same stupid blunder indefinitely and have the Grace indefinitely annul all the consequences.1 It isnt like that! The past can be cleansed to the point where it has no effect of any kind on the future, but only on condition that you stop the wrong vibration in yourself, that you dont reproduce the same vibration indefinitely.
   I know why I gave no explanations as I was speaking: because of the intensity of the experience. There is something like it in Prayers and Meditations. I remember an experience I had in Japan which is noted there. (Mother looks through Prayers and Meditations and reads a passage dated November 25, 1917:)2
  --
   But to get there, believe me, you must accept to be a total imbecile for quite some time! I am not exaggerating. I have found myself in such states: you no longer understand anything, no longer know anything, no longer think anything, no longer want anything, no longer can do anythingno more power, no more will, no more thought, no more anythingyou are like that. And when I am like that (when I WAS, because now its beginning to go away), I see the external world, people like those around me, looking at me and thinking, Ah! Mother is lapsing into her second childhood! Their vibrations come to me and unfortunately they sometimes have the power to shake me I have to make a movement to free myself from the thoughts of others.
   (silence)

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   What I do now when X comes is take it all (gesture from below to above) and do like this (gesture of offering up), in an aspiration and then I let it go. Then all the Immobility, the Silence, the Light, the Peace comes down from above into everything and doesnt move. But that in itself is very difficult for the body to have, very difficult: something is always vibrating and moving.
   Its as if it put everything back in order, but nothing is moved.

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   I will give you a concrete example, then youll understand. When I.B. was killed, I had to gather up all his states of being and activities, which had been dispersed by the violence of the accident2it was terrible, he was in a dreadful state of dispersion. For two or two and a half days the doctors fought in the hope of reviving him, but it was impossible. During those two days I gathered up all his consciousness, all of it; I collected it over his body, to the point where, when it had come and formed itself there, such vitality, such life was coming back into his body that after some hours the doctors believed he would be saved. But it couldnt last (it wasnt possiblea part of the brain had come out). Well, when not only his soul but his mental being, his vital being, and all the rest had been properly collected and organized over his body and had realized that the body had become quite unusable, it was overthey gave up the body and it was over.
   I was keeping I.B. near me because I already had the idea of putting him immediately back into another bodyhis soul was not satisfied, it had not finished its experience (there was a whole combination of circumstances) and it wanted to continue to live on earth. Then, that night, his inner being went to find V., lamenting, saying he was dead and hadnt wanted to die, that he had lost his body and wanted to continue to live. V. was very perplexed. He let me know about it in the morning: Heres what has happened. I sent word to him of what I was doing, that I was keeping I.B. in my atmosphere and that he should stay very calm and not get excited, for I was going to put him back into a body as soon as possible I already had something in view. The same evening I.B. again went to find V., with the same complaint. V. told him very clearly, Here is what Mother says, here is what she is going to do; come now, be calm and dont torment yourself. And he saw in I.B.s face that he had understood (the inner being was taking on I.B.s physical appearance, naturally); his face relaxed, he became content.
  --
   When P. returns from Switzerland, she will have some very interesting stories to tell. She has written me of experiences she had with Swiss children, genuinely interesting experiences. It is going on everywhere, everywhere, everywhere, and in a much more precise and exact way than one would ever believe. Even in America.
   Do you know the story of the two simultaneous operations of E. and of T.? T. is that vice-admiral who came here and became quite enthusiastiche had a kind of inner revelation here. The two of them were operated on for a similar complaint, a dangerous ulcer in the digestive system. He was in one town and she was in another, and they were operated on a day apartboth serious operations. And in each case, after a few days had gone by, the surgeon who did the operation said, I congratulate you. Practically the same phrase in both cases. And they both protested: Why are you congratulating me? (Each one wrote me about this separately; they were living far from one another and only met afterwards.) Why? You did the operationyou should be congratulated for my quick recovery. And in both cases the doctor replied, No, no; we only operate, the body does the healing; you have healed yourself in a way which can qualify as miraculous, and I genuinely congratulate you. And then the two of them had the same reaction they wrote to me saying, We know where the miracle comes from. And they had both called me. Moreover, E. had written me a remarkable letter a few days before her operation, where she quoted the Gita as if it were quite natural for her, and told me, I know that the operation is ALREADY done, that the Lord has already done it, and so I am calm.
  --
   At least fifty people wait for the last days of the month to see me and they imagine. One thing I have not yet comprehended: what to do to make physical time lose its physical reality? It may come. As you see, I still have to watch the clock, and when I am late, well, time gets short! Maybe Ill get the power of (what is it called?) ubiquity. I believe thats the solution! To be here, and then therejust like that! It would be very amusing.
   Satprem no longer has the text of this letter.

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Of course, one can conceive of a universe being thrown out of the present manifestation that, yes; one can conceive of successive universes, with what was in the first universes no longer being in the othersits even obvious. One can imagine how a whole sum of falsity and untruth (what for us, NOW, is falsity and untruth) may come to no longer belong to the world in its future unfolding; one can comprehend all that. But destroy? Where can it go to be destroyed? When we say something is destroyed, its only a form which is destroyed (it may be a form of consciousness, it may not be a material form, but its always a form). But how can the formless be destroyed?
   Therefore, to speak of an absolute falsehood disappearing would simply mean that a whole set of things will live eternally in the past but not belong to the coming manifestations, thats all.
   You cant get out of THAT, can you? There you are!
  --
   But it belongs to the past.
   Does the past? We know it remains present somewhere. Does this fact enable the past to participate in the progressive movement (progressive for us) of universal change within the manifestation? There is no reason why not.
  --
   I have what could be called a tactile sensation that the contents of the subtle atmosphere are increasing. This atmosphere is not part of material space as we conceive of or see it physically, where one thing has to give place to another (Mother changes the position of an eraser on the table)and even that (laughing) I believe is an illusion! It only SEEMS like that to us! Its not on the wholly material plane, but just behind or within (how to put it?), and its contents are increasing. And as its happening within inner dimensions, it can augment, so to speak, indefinitely; things become more and more interwoven, if you see what I meanwhere there was one phenomenon of consciousness there may now be hundreds, interwoven with each other in the inner dimensions; which means, for example, considering only our tiny planet, that the earth is becoming more and more compact and rich with all that has been since the beginning of its formationbecause its all there, it is all still there.
   Actually, as soon as one is not totally, totally tied down by the physical sense organs. For example, I am more and more frequently experiencing changes in the quality of vision. Quite recently, yesterday or the day before, I was sitting in the bathroom drying my face before going out and I raised my eyes (I was sitting before a mirror, although I dont usually look at myself); I raised my eyes and looked, and I saw many things (Mother laughs, greatly amused). At that moment, I had an experience which made me say to myself, Ah! Thats why, from the physical, purely material standpoint, my vision seems to be a bit blurred. Because what I was seeing was MUCH clearer and infinitely more expressive than normal physical sight. And I recalled that it is with these clearer eyes that I see and recognize all my people at balcony darshan. (From the balcony I recognize all my people.) And its that vision (but with open eyes!) which. It is of another order.
   I am going to study what Sri Aurobindo says when I come to it in The Yoga of Self-Perfection. He says there comes a time when the senses changeits not that you employ the senses proper to another plane (we have always known we had senses on all the different planes); its quite different from that: the senses THEMSELVES change. He foretells this changehe says it will occur. And I believe it begins in the way I am experiencing it now.
   The CONTENT is different, mon petit. I see I see, but. The state of consciousness of the person Im looking at, for instance, changes his physical appearance for my PHYSICAL eyes. And this has nothing to do with the banalities of ordinary psychology, where your physiognomy is said to be changed by the feelings you experience. The CONTENT of what I see is different. And then the eyes of the person I am looking at are not the sameit is rather. I couldnt sketch it, but perhaps if I made a painting it would give some idea (I would need to use a somewhat blurred technique, not too precise). The eyes are not quite the same, and the rest of the face too, even the color and the shape thats what sometimes makes me hesitate. I see people (I see my people every morning) and I recognize them, and yet they are different, they are not the same every day (some are always, always the same, like a rock, but others are not). And I even I hesitate sometimes: Is it really he? But he is very. It is indeed he, but I dont quite know him. This generally coincides with changes in the persons consciousness.

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   All the believers, all the faithful (those from the West in particular) think in terms of something else when they speak of GodHe cannot be weak, ugly, imperfect, He is something immaculate but this is wrong thinking. They are dividing, separating. For subconscious thought (I mean thinking without reflecting, instinctively, out of habit, without observing oneself thinking), what is generally considered perfection is precisely what is seen or felt or postulated as being virtuous, divine, beautiful, admirable but its not that at all! Perfection means something in which nothing is missing. The divine perfection is a totality. The divine perfection is the Divine in his wholeness, with nothing left out. The divine perfection is the whole of the Divine, with nothing subtracted from it. For the moralists it is the exact opposite: divine perfection is nothing but the virtues they stand for!
   From the true standpoint, the divine perfection is the whole (Mother makes a global gesture), and the fact that within this whole nothing can be missing is precisely what makes it perfect.1 Consequently, perfection means that each thing is in its place, exactly what it should be, and that relationships among things are also exactly what they should be.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   For the past two days there has been the feeling of not knowing anythingNOTHING at all. I have had this feeling for a very long time, but now it has become extremely acute, as it always does at times of crisis, at times when things are on the verge of changingor of getting clarified, or of exploding, or. From the purely material standpointchemically, biologically, medically, therapeutically speaking I dont believe many people do know (there may be some). But it doesnt seem very clear to mein any case, I dont know. Yogically (I dont mean spiritually: that was the first stage of my sadhana), its very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with itits spontaneous and natural for me, and so simple! You know all that has to be done, and doing it is as easy as knowing it. Its nothing. But this transformation of Matter! What has to be done? How is it to be done? What is the path?
   Is there a path? Is there a procedure? Probably not.
  --
   Well, since I believerightly or wrongly, I dont know that the doctor has more experience than I, that from the therapeutic and biological standpoint he knows a bit more, I showed him the eye and asked, Can I read? Better not read until its finished, he replied, and told me to wash my eyes with glucose. (Its a useful piece of information for those with tired eyes: mix the glucoseliquid glucose, the kind that comes in ampoules for injectionwith something like the blue water we make here, half and half. Open the ample, put a third of it in the eye-cup, then add the blue water.) I have already tried it once and found that it gives a great deal of strength to the eyes. Tomorrow Im going to start doing it regularly. There you are.
   What made Sri Aurobindo stop?

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have always known that cruelty, like sadism, is the need to cut through a thick layer of totally insensitive tamas1 by means of extremely violent sensationan extreme is needed if anything is to be felt through that tamas. I was always told, for example (in Japan it was strongly emphasized to me), that the people of the Far East are very tamasic physically. The Chinese in particular are said to be the remnants of a race that inhabited the moon before it froze over and forced them to seek refuge on earth (this is supposed to account for their round faces and the shape of their eyes!). Anyway (laughing), its a story people tell! But theyre extremely tamasic; their physical sensibility is almost nilappalling things are required to make them feel anything! And since they naturally presume that what applies to them applies to everyone, they are capable of appalling cruelty. Not all of them, of course! But this is their reputation. Have you read Mirbeaus book? (I believe thats his name.) I read it sixty years ago something on Chinese torture.
   Yes, its well-known.
  --
   But for the facility of the work, I believe theres no comparison!
   (silence)
  --
   But I dont see how all this work could be done in the solitude of the Himalayas or the forest. Theres a great risk of entering into that very impersonal, universal consciousness where things are relatively easy the material consequences are so far below that it doesnt much matter! One can act directly only in the MIDST of things.
   Anyway, at the moment I have no choice and I am not looking for any. Things are what they are and as they are; and taking them as they are, the work has to be done. The manner of working depends on the way things are.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Not only that. For example, Sri Aurobindo says that when Life appeared there was a pressure from below, from evolution, to make Life emerge from Matter, and simultaneously a descent of Life from its own plane. Then, when Mind emerged out of Life, the same thing from above happened again. Why this intervention from above each time? Why dont things emerge normally, one after another, without needing a descent?
   You may as well ask why everything has gone wrong!
  --
   I slept upon the westward waters and now I plunge into the ocean to fathom its depths. Its surface is the green of beryl, silvered by moonbeams. below, the water is the blue of sapphire and already faintly luminous.
   Reclining on the waves silken folds, I descend; rocked from one undulating wave to another in a gentle rhythm, I am borne straight towards the west. The deeper I go, the more luminous the water becomes, great silvery currents coursing through it.

0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   In fact, we are the first possible instruments for making the world progress. For example (this is one way of putting it), the transformation of the Inconscient into the Subconscient is probably far more rapid and complete now than it was before man appeared upon earth; man is one of the first transformative elements. Animals are obviously more conscious than plants, but WILLED (and thus more rapid) progress belongs to humanity. Likewise, what one hopes (more than hopes!), what one expects is that when the new supramental race comes upon earth, the work will go much more swiftly; and man will necessarily benefit from this. And since things will be done in true order instead of in mental disorder, animals and everything else will probably benefit from it also. In other words, the whole earth, taken as one entity, will progress more and more rapidly. The Inconscient (oh, all this comes to me in English, thats the difficulty!) is meant to go and necessarily the Subconscient will go too.
   Broadly speaking, does this mean that physical Matter will become conscious?
  --
   Years ago, when Sri Aurobindo and I descended together from plane to plane (or from mode of life to mode of life) and reached the Subconscient, we saw that it was no longer individual: it was terrestrial. The rest the mind, the vital and of course the bodyis individualized; but when you descend below this level, thats no longer the case. There is indeed something between the conscious life of the body and this subconscious terrestrial lifeelements are thrown out1 as a result of the action of individual consciousness upon the subconscious substance; this creates a kind of semiconsciousness, and that stays. For example, when people are told, You have pushed your difficulty down into the subconscient and it will resurface, this does not refer to the general Subconscient, but to something individualized out of the Subconscient through the action of individual consciousness and remaining down there until it resurfaces. The process is, so to speak, interminable, even the personal part of it.
   Every night, you know, I continue to see more and more astounding things emerging from the Subconscient to be transformed. Its a kind of mixturenot clearly individualizedof all the things that have been more or less closely associated in life. For example, some people are intermingled there. One relives things almost as in a dream (although these are not dreams), one relives it all in a certain setting, within a certain set of symbolic, or at any rate expressive, circumstances. Just two days ago I had to deal with someone (I am actively at work there and I had to do something with him), and upon seeing this person, I asked myself, is he this one or that one? As I became less involved in the action and looked with a more objective consciousness, the witness-consciousness, I saw that it was simply a mixture of both personseverything is mixed in the Subconscient. Already when I lived in Japan there were four people I could never distinguish during my nighttime activitiesall four of them (and god knows they werent even acquainted!) were always intermingled because their subconscious reactions were identical.
  --
   Yes, formed if you consider it from below. But if you consider it from above (Mother laughs).
   Each individual represents something of the Divine?
  --
   In all the traditions here in India (and in other countries and other religions as well), most of the time these gods behave impossibly! This is simply because they have no psychic being. The psychic being is the one thing belonging specifically to terrestrial life; it has been given as a grace to repair, to undo what had been done.
   Yes, but arent the gods conscious of the Divine?
  --
   Shiva, on the other hand, refused. No, he said, I will come only when you have finished your work. I will not come into the world as it is now, but I am ready to help. He was standing in my room that day, so tall (laughing) that his head touched the ceiling! He was bathed in his own special light, a play of red and gold magnificent! Just as he is when he manifests his supreme consciousnessa formidable being! So I stood up and (I too must have become quite tall, because my head was resting on his shoulder, just slightly below his head) then he told me, No, Im not tying myself to a body, but I will give you ANYTHING you want. The only thing I said (it was all done wordlessly, of course) was: I want to be rid of the physical ego.
   Well, mon petit (laughing), it happened! It was extraordinary! After a while, I went to find Sri Aurobindo and said, See what has happened! I have a funny sensation (Mother laughs) of the cells no longer being clustered together! Theyre going to scatter! He looked at me, smiled and said, Not yet. And the effect vanished.

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   Once when I was at Tlemcen with Theon (this happened twice, but Im not sure about the second time because I was alone), my body was in a cataleptic state and I was in conscious trance. It was a peculiar kind of catalepsy in the sense that my body could speak, though very slowly Theon had taught me how to do it. But this is because the life of the form always remains (this is what takes seven days to leave the body) and it can even be trained to make the body move the being is no longer there, but the life of the form can make the body move (in any case, utter words). However, this state is not without danger, the proof being that while I was working in trance, for some reason or other (which I no longer remember, but obviously due to some negligence on the part of Theon who was there to watch over me), the cord I dont know what to call itwent snap! The link was cut, malevolently,5 and when it was time and I wanted to return, I could no longer re-enter my body. But I was still able to warn him: The cord is cut. Then he used his power and knowledge to help me come back but it was no joke! It was very difficult.6 And this is when I had the experience of the two different states, because the part that had gone out was now without the bodys support the link was cut. Then I knew. Of course, I was in a special state; I was doing a fully conscious work with all the vital power, and I was in control not only of my surroundings but. You see, what happens is a kind of reversal of consciousness: you begin to belong to another world; you feel this quite distinctly. Theon instantly told me to concentrate (I was finding it all interestingMo ther laughs I was making experiments and getting ready to go wandering off, but he was terribly scared that I would die on him!). He begged me to concentrate, so I concentrated on my body.
   When I re-entered, it hurt terribly, terriblyan excruciating pain, like plunging into a hell.
  --
   Youre going mad! She really believed I was going mad.
   It was quite funny.

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   I admit I didnt like this letter. But I dont hold him responsible because. When people tell him things, he believes them. God knows what story M. told him!
   (silence)
   Three or four years ago I had to make a little effort to meditate or give a meditation to someone in a very bad condition. But now absolutely no more effort. No effort at all. And I dont notice a bit when X is having difficulty, not a bit. I prepare myself as usual before he comes and as soon as he arrives, all I have to do is call (although generally thats not necessary); I call, and then I become blissful. And I havent found more difficulties in certain cases than in others I DONT FEEL THE RESISTANCE, neither in the atmosphere nor in people. The Force is imperative. Thats why I was so astounded those other times when he began to say he needed at least ten minutes to put himself into meditationit seemed fantastic to me! He said so himself, otherwise I would never have believed it.3
   Well, we shall see.

0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   We are not here to do only a little better what the others do, we are here to do what the others CANNOT do, because they do not have even the idea that it can be done. We are here to open the way of the Future to children who belong to the Future. Anything else is not worth the trouble and not worthy of Sri Aurobindos help.
   Thats what I wrote.

0 1961-10-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then there is a doctor, V., who comes here twice a year to give a check-up to all who take part in the physical education program and all the children. He is an extremely honest and sincere man who believes in the mission of medical science. Each time he comes, I write something in his diary on the day of his departure (his whole diary is full of things Ive written they usually appear in the Bulletin or somewhere). On that very same day I learned that V. was leaving, and it suddenly came to meso clearly! Falsehood in the body that sort of juxtaposition of contraries, the inversion of the Vibration (only it doesnt really invertits a curious phenomenon: the vibration remains what it is but its received inverted)this falsehood in the body is a falsehood in the CONSCIOUSNESS. The falsity of the consciousness naturally has material consequences and thats what illness is! I immediately made an experiment on my body to see if this held, if it actually works that way. And I realized that its true! When you are open and in contact with the Divine, the Vibration gives you strength, energy; and if you are quiet enough, it fills you with great joyand all of this in the cells of the body. You fall back into the ordinary consciousness and straightaway, without anything changing, the SAME thing, the SAME vibration coming from the SAME source turns into a pain, a malaise, a feeling of uncertainty, instability and decrepitude. To be sure of this, I repeated the experiment three or four times, and it was absolutely automatic, like the operation of a chemical formula: same conditions, same results.
   This interested me greatly.
  --
   You know, it [Mothers consciousness] is an immobile mirror that projects things from below upwards and receives things from above to transmit them below. This mirror is two-surfaced, and absolutely immobile, not adding any vibration to what is received or transmitted: a perfect neutrality. In this mirror, therefore, you would be able to see your book a little more impersonally, outside yourself and your own creative power.
   (Satprem makes a face; he feels shy about reading his text aloud)

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   But we have not yet reached the heart of the Vedic secret. The birth of Agni, the soul (and so many men are still unborn) is merely the start of the voyage. This inner flame seeks, it is the seeker within us, for it is a spark of the great primordial Fire and will never be satisfied until it has recovered its solar totality, the lost sun of which the Veda incessantly speaks. Yet even when we have risen from plane to plane and the Flame has taken successive births in the triple world of our lower existence (the physical, vital and mental world), it will still remain unsatisfiedit wants to ascend, ascend further. And soon we reach a mental frontier where there seems to be nothing to grasp any longer, nor even to see, and nothing remains but to abolish everything and leap into the ecstasy of a great Light. At this point, we feel almost painfully the imprisoning carapace of matter all around us, preventing that apotheosis of the Flame; then we understand the cry, My kingdom is not of this world, and the insistence of Indias Vedantic sagesand perhaps the sages of all worlds and all religions that we must abandon this body to embrace the Eternal. Will our flame thus forever be truncated here below and our quest always end in disappointment? Shall we always have to choose one or the other, to renounce earth to gain heaven?
   Yet beyond the lower triple world, the Rishis had discovered a certain fourth, touryam svid; they found the vast dwelling place, the solar world, Swar: I have arisen from earth to the mid-world [life], I have arisen from the mid-world to heaven [mind], from the level of the firmament of heaven I have gone to the Sun-world, the Light (Yajur-veda 17.67). And it is said, Mortals, they achieved immortality (Rig-veda I.110.4). What then was their secret? How did they pass from a heaven of mind to the great heaven without leaving the body, without, as it were, going off into ecstasies?
   The secret lies in matter. Because Agni is imprisoned in matter and we ourselves are imprisoned there. It is said that Agni is without head or feet, that it conceals its two extremities: above, it disappears into the great heaven of the supraconscient (which the Rishis also called the great ocean), and below, it sinks into the formless ocean of the inconscient (which they also called the rock). We are truncated. But the Rishis were men of a solid realism, a true realism resting upon the Spirit; and since the summits of mind opened out upon a lacuna of lightecstatic, to be sure, but with no hold over the worldthey set upon the downward way.6 Thus begins the quest for the lost sun, the long pilgrimage of descent into the inconscient and the merciless fight against the dark forces, the thieves of the sun, the panis and vritras, pythons and giants, hidden in the dark lair with the whole cohort of usurpers: the dualizers, the confiners, the tearers, the COVERERS. But the divine worker, Agni, is helped by the gods, and in his quest he is led by the intuitive ray, Sarama, the heavenly hound with the subtle sense of smell who sets Agni on the track of the stolen herds (strange, shining herds). Now and again there comes the sudden glimmer of a fugitive dawn then all grows dim. One must advance step by step, digging, digging, fighting every inch of the way against the wolves whose savage fury increases the nearer one draws to their denAgni is a warrior. Agni grows through his difficulties, his flame burns more brilliantly with each blow from the Adversary; for, as the Rishis said, Night and Day both suckled the divine Child; they even said that Night and Day are the two sisters, Immortal, with a common lover [the sun] common they, though different their forms (I.113.2,3). These alternations of night and brightness accelerate until Day breaks at last and the herds of Dawn7 surge upward awakening someone who was dead (I.113.8). The infinite rock of the inconscient is shattered, the seeker uncovers the Sun dwelling in the darkness (III.39.5), the divine consciousness in the heart of Matter. In the very depths of Matter, that is to say, in the body, on earth, the Rishis found themselves cast up into Light that same Light which others sought on the heights, without their bodies and without the earth, in ecstasy. And this is what the Rishis would call the Great Passage. Without abandoning the earth they found the vast dwelling place, that dwelling place of the gods, Swar, the original Sun-world that Sri Aurobindo calls the Supramental World: Human beings [the Rishis emphasize that they are indeed men] slaying the Coverer have crossed beyond both earth and heaven [matter and mind] and made the wide world their dwelling place (I.36.8). They have entered the True, the Right, the Vast, Satyam, Ritam, Brihat, the unbroken light, the fearless light, where there is no longer suffering nor falsehood nor death: it is immortality, amritam.
   ***
  --
   The voyage draws to its close. Agni has recovered its solar totality, its two concealed extremities. The inviolable work is fulfilled. For Agni is the place where high meets lowand in truth, there is no longer high nor low, but a single Sun everywhere: O Flame, thou goest to the ocean of Heaven, towards the gods; thou makest to meet together the godheads of the planes, the waters that are in the realm of light above the sun and the waters that abide below (III.22.3). O Fire O universal Godhead, thou art the navel-knot of the earths and their inhabitants; all men born thou controllest and supportest like a pillar (I.59.1). O Flame, thou foundest the mortal in a supreme immortality thou createst divine bliss and human joy (I.31.7). For the worlds heart is Joy, Joy dwells in the depths of all things, the well of honey covered by the rock (II.24.4).
   The day before, Mother had listened to the passage of the manuscript concerning 'The Secret of the Veda.' Several extracts from it are included in the Addendum to this conversation.

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   The Arya began in June 1914, and the first issue was scheduled to come out on August 15, Sri Aurobindos birthday; and the war broke out before the first issue appearedon August 3, I believea very interesting point. June 21 was Paul Richards birthday,4 so on that day we announced the coming publication of the Arya and that the first issue would appear on August 15. Between June 21 and August 15, the war broke out. But since everything was ready we went ahead and published it.
   I wrote in my book that Paul Richard intended to bring out simultaneously in Paris a Review of the Great Synthesis. Is this true?5
  --
   He remarried two or three more times. By now (I believe) he is the father of quite a large family, with grandchildren and perhaps great-grandchildren. He lives in America. Someone once told me he was dead, but I could sense that he wasnt. Then, out of the blue, E. arrived, full of admiration, telling me she had met Richard and how stunningly he could preach to people.
   He had quite a life, you know!
  --
   You dont believe he is going to begin again?
   (silence)

0 1961-11-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   But reading Sri Aurobindo, I seemed to understand the opposite: that FIRST he rose up, and then made the Light redescend to open the passage, and that the pressure of the Light from above is what opens the doors below, in Matter.
   I would like to understand the process.

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Besides, according to what Ive been told (not physically), I believe that the Rishis practiced going into trance. But I suppose they wanted to achieve what Sri Aurobindo speaks of: a PHYSICAL transformation of the physical body permitting one to LIVE this consciousness instead of the ordinary consciousness. Did they ever do it? I dont know. The Veda simply recounts what the forefa thers have done. But who are these forefa thers?
   But surely this supramental consciousness is something to be found in the body?8

0 1961-12-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother gets up to go to the organ) Between you and me, what I call preference is a kind of very very tranquil inclination of the soul: this would be best. But I believe I ask you but I can sense that its music! (laughter)
   The Bulletin is a bit boring, isnt it?

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   I dont believe your book can be changedits meaningless to snip at it. If you really want to know what I would do, I would write another one, putting myself in their place: something showing a comprehensible Sri Aurobindoalmost a congenial Sri Aurobindo that is, only the constructive side of his teaching, in its most external form, leaving out not the philosophical notions, but the truly spiritual ones, for that is completely sealed to their understanding.
   They are not ready! They are not ready.
  --
   Coming from here, of course, it will take much more time to touch the general public, but I see how things work in the universe: it will go far more surely and directly to those who are ready to receive it. And we mustnt believe that only an elite public of especially intelligent and refined people will be touched: among very simple, open-hearted people there is a deep intelligence that understands and responds to these things far better than very cultivated people dofar betterbecause they feel, they feel the vibration of this profound Hope, this profound Joy, something corresponding to the intense need of their being. While the others begin to reason and sophisticate, which takes away half the power.
   From the practical standpoint, I would much prefer the book to be printed here and for us to make the necessary effort for it to go out and touch as many people as possible. The publisher may be a handy and less troublesome channel, but hes not at all the best onefar from it. THAT I know, because I am constantly seeing your book with Sri Aurobindos perception, and I am absolutely positive that he likes it very much; he has put a lot into it and he sees that it can be an enormous help but not in the short run. There is always the sense of it needing a hundred years to have its full effect. With your publisher, on the other hand, the effects are far more violent, more external and noisy, but they fade far more quickly.
  --
   No. No, I dont believe it. Its only a question of attitude, thats all.
   No, Mother, its a question of experience. Ones writing must always well up from a deep and constant experience.
  --
   Yes, but I dont have that! I have a kind of awareness, but not the true experience. But Ill try, Mother, if you believe I can do it.
   I do believe it!
   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.
  --
   You understand, none of my certitudesnone, without exceptionhave EVER come through the mind. The intellectual comprehension of each of these experiences came much later. Little by little, little by little, came the higher understanding of the intellectual consciousness, long after the experience (I dont mean philosophical knowledge thats nothing but scholarly mumbo-jumbo and leaves me cold). Since my earliest childhood, experiences have come like that: something massive takes hold of you and you dont need to believe or dis believe, know or not knowbam! Theres nothing to say; you are facing a fact.
   Once, during those last difficult years, Sri Aurobindo told me that this was precisely what gave me my advantage and why (how to put it?) there were greater possibilities that I would go right to the end.
  --
   A book like that (sufficiently veiled, of course), written in the simplest way possible (like I wrote The Science of Living, I believe)and its fine, you speak to people in their own language. Above all, no philosophy! None! You simply tell some extraordinary stories in the same way you would tell an ordinary story. But the Story is there, thats the most important thing.
   It started in my infancy the Story was already there.

0 1961-12-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   And in the experience there was no difference between my physical and my inner being (actually, its that way more and more for me); even physically, externally, there was a kind of love full of adoration, and so spontaneousnot even any sense of wonder! And there was such a formidable Power in it, formidable from the standpoint of the entire earth. It lasted one hour. After an hour, the experience slowly began to fade (it had to fade for purely practical reasons). But it left me so confident of a radical changenot a total change, for it wasnt permanent but so radical that even outwardly, way down below in me, something was saying, Ah, how will the meditations with X be now? I caught Myself not thinking, not myself: someone thought like that, somewhere way down below. This pulled me out of the experience and I wondered, Thats strange, whos thinking like that? It was one of the personalities4 (in terms of work, its the one that gives each action its proper place), someone way down below, spontaneously feeling: But thats going to change the meditations! What will they be like now? When I returned and began to look at things with the usual discernment, I told myself that perhaps there actually will be a change.
   But truly, EVERYTHING was changed at that moment: something was achieved. It was the perception of Power the Power that comes from Love (what Love is to the Supreme Consciousness, which has nothing to do with what we usually mean by the word love). And it was it was simple! None of those complications resulting from thought, intellect, understandingall that was gone, all gone. A formidable Power! And it made me understand one thing, that the state I had been put in (by the Lord of Yoga, in fact) was for obtaining the particular power that comes through an identity with all material things, a power possessed by certain personsnot always yogis, certain mediums, for instance. I saw it with Madame Theon: she would will a thing to come to her instead of going to the thing herself; instead of going to get her sandals when she wanted them, she made the sandals come to her. She did this through a capacity to radiate her mattershe exercised a will over her matterher central will acted upon matter anywhere, since she WAS THERE. With her, then, I saw this power in a methodical, organized way, not as something accidental or spasmodic (as it is with mediums), but as an organization of Matter. And so I began to understand: With this comes the power to put each thing in its place! provided one is universal enough.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   And the feeling was so strong that even during his illness (which lasted for months, you know), I had a sense of perfect security; so much so that the idea of his life being really affected in the least by this illness couldnt even occur to me! I didnt want to believe it when the doctor said, Its over. I didnt want to believe it. And as long as I stayed in the room with me in the room he couldnt leave his body. And so there was a terrible tension in himon the one hand the inner will to depart, and then this thing holding him there in his body: the fact that I knew he was alive and could only be alive. He had to signal me to go to my room, supposedly to rest (I didnt rest); and no sooner had I left his room than he was gone.
   They immediately called me back. Thats how it was. Then when he came to me, when I really saw what had happened, when he went out of his body and entered into mine (the most material part of him, the part involved with external things) and I understood that I had the entire responsibility for all the work AND for the sadhana7well, then I locked a part of me away, a deep psychic8 part that was living, beyond all responsibility, in the ECSTASY of the realization: the Supreme. I took it and locked it away, I sealed it off and said, Youre not moving until until all the rest is ready.
  --
   The criterion or the judgment [for passing the tests] was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
   And then you add:
  --
   For Sri Aurobindo and Mother, the "vital" represents the regions or centers of consciousness below the mind, between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of Life-Energy.
   Up to March 1962, Mother came out every morning on the first floor balcony. The disciples were assembled on the street below.
   Mother frequently addressed Satprem as "mon petit" or "petit," terms of endearment she used for very few other people, which can be approximately rendered as "my little one" or "my child." Since no English phrase can capture the nuances of Mother's simple "petit" and "mon petit," we have decided to leave them in the original French wherever they occur.
  --
   Here is the text of Sri Aurobindo's letter: "There is a confusion here. The Mother's grace is one thing, the call to change another, the pressure of nearness to her is yet another. Those who are physically near to her are not so by any special grace or favour, but by the necessity of their work that is what everybody here refuses to understand or believe, but it is the fact: that nearness acts automatically as a pressure, if for nothing else, to adapt their consciousness to hers which means change, but it is difficult for them because the difference between the two consciousnesses is enormous especially on the physical level and it is on the physical level that they are meeting her in the work."
   Centenary Edition, Vol. XXV, p. 297

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, and even of that it knows only a few ill-lit corners,is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of ones way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.
   The system of getting rid of things by anubhava [experience] can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicra [intellectual reflection] or by the process of rejection and the substitution of the true movement in its place; when that happens in excess, the sadhak has sometimes even to go back to the ordinary action of the ordinary life, get the true experience of it with a new mind and will behind and then return to the spiritual life with the obstacle eliminated or else ready for elimination. But this method of purposive indulgence is always dangerous, though sometimes inevitable. It succeeds only when there is a very strong will in the being towards realisation; for then indulgence brings a strong dissatisfaction and reaction, vairagya, and the will towards perfection can be carried down into the recalcitrant part of the nature.
  --
   I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.4
   Questioned about the meaning of these words, Mother said, "The state I was in was like a memory."

0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Well, if you speak this way to philosophers and metaphysicians, theyll look at you as if to say, You must be a real simpleton to believe all that claptrap! But these things are not to be taken as concrete truths they are simply splendid images. Through them I really did come in contact, very concretely, with the truth of what caused the worlds distortion, much better than with all the Hindu stories, far more easily.
   Buddhism and all similar lines of thought took the shortest path: The desire to exist is what has caused all the trouble. If the Lord had refrained from having this desire, there would have been no world! Its childish, very childish, really a much too human way of looking at the problem.

0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   This analogy is very apt down here on this plane, but for the higher realms it doesnt applyup there its just the opposite! As long as you remain the archer, touching one point, thats how it is; all intelligence below is like that, seeing all sorts of possibilities, so it cant make a choice and act. To see the whole target, the all-inclusive Truth, you must cross to the other side. And when you do, what you see is not the sum of countless truths, an innumerable quantity of truths added together and viewed one after another, making it impossible to grasp the whole at a glance; when you go above, its the whole you see first, AT A GLANCE, in its entirety, without division. So there is no longer any choice to be made; its a vision: THAT is to be done. The choice is no longer between this and that, it doesnt work that way any more. Things are no longer seen in succession, one after another; there is rather a simultaneous vision of a whole that exists as a unit. The choice is simply a vision.
   As long as youre not in that state, you cant see the whole. The whole cant be seen successively, by adding one truth to another; this is precisely what the mind does, and why it is incapable of seeing the whole. It cant do it. The mind will always see things in succession, by addition, but thats not IT, something will always elude you the very sense of truth will elude you.
  --
   In the course of my observation, I also saw the position of X and people like him, who practically spend their lives doing japa, plus meditation, puja,4 ceremonies (I am talking only about sincere people, not fakers). Well, thats their way of working for the world, of serving the Divine, and it seems the best way to themperhaps even the only way but its a question of mental belief. In any case, its obvious that even a bit of not exactly puja, but some sort of ceremony that you set yourself to dohabitual gestures symbolizing and expressing a particular inner statecan also be a help and a way of offering yourself and relating to the Divine and thus serving the Divine. I feel its important looked at in this waynot from the traditional viewpoint, I cant stand that traditional viewpoint; I understand it, but it seems to me like putting a brake on true self-giving to the Divine. I am speaking of SELF-IMPOSED japa and rules (or, if someone gives you the japa, rules you accept with all your heart and adhere to). These self-imposed rules should be followed as a gesture of love, as a way of saying to the Divine, I love You. Do you see what I mean? Like arranging flowers in a certain way, burning incense, dozens of little things like that, made beautiful because of what is put into themit is a form of self-giving.
   Now, I think that doing japa with the will and the idea of getting something out of it spoils it a little. You spoil it. I dont much like it when somebody says, Do this and you will get that. Its trueits true, but its a bit like baiting a fish. I dont much like it.

0 1962-02-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   You see, its like trying to alter the functioning of the organs. What is the process? Already the two are beginning to exist simultaneously. What does it take for one to disappear and the other to remain on its own, changed? Changed, because as it is now it wouldnt be enough to make the body function; the body wouldnt perform all the things it must perform, it would stay in a blissful state, delighting in its condition, but not for longit still has a lot of needs! Thats the trouble. It will be very easy for those who come in one or two hundred years; they will only have to choose: not to belong to the old system any more or else to belong to the new.2 But now. A stomach has got to digest, after all! Well, that will mean a new way of adapting to the forces of Nature, a new functioning.
   But for that to happen, some beings would have to prepare this new functioning.
  --
   I believe so. I believe so.
   I feel a very strong need for someone who knows.
  --
   In fact, in the Agenda conversations of 1958 and '59 (never noted by Satprem because he believed them too "personal"), Mother mentioned this as one of the main reasons for encouraging his tantric discipline. He even set out for the Himalayas, like a knight of yore, with the idea of bringing back to Mother the secrets of transformation; and Mother indicated to him the spot where one of her former bodies lay in a Himalayan cave, petrified by a mineral spring. But the secret of the new species can manifestly not be found through any "trick" tantric or otherwiseone's very nature must change. No one could help Mother because if someone "knew," it would already be done.
   Mother means that it wasn't possible for Sri Aurobindo to continue.

0 1962-02-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   All sorts of things. But quite often we are looking for things related to expression sometimes images, sometimes sentences, sometimes. I have told you I frequently meet you in a kind of library without books. Its very interesting. It is open on top, below too, and no walls; it is extremely spacious, certainly almost as vast as the earth. And there are pigeonholes that seem to hang in the air, with all kinds of things filed in them. We are often sorting through these pigeonholes to find certain txtsideas, I mean. Ideas, explanations, sometimes memories, all kinds of things. This world is mental but very luminous and clear; full of clarity, perfectly ordered, without confusion, and all open. Wide open.
   I frequently find you there.

0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Theres one very interesting example I always give. The man involved told me about it himself. A long time ago (you must have been a baby), every day the newspaper Le Matin published a small cartoon of a boy dressed like a lift attendant (he told me the story in English), or a sort of bellboy, pointing with his finger to the date or whatever. This man was traveling and staying at a big hotel in some city (I dont remember which), a big city. And he told me that one night or early one morning he had a dream: he saw this bellboy showing him a hearse (you know, what they use in Europe for taking people to the cemetery) and inviting him to step inside! He saw that. And when he got ready that morning and left his room (which was on the top floor) there on the landing was the same boy, identically dressed, inviting him to go down in the elevator. It gave him a shock. He refused: No, thanks! The elevator fell to the ground. It was smashed to pieces, and the people inside were all killed.
   After this, he said, he believed in dreams!
   It was a vision. He saw the bellboy, but instead of the elevator, the boy showed him his hearse. Then, when he saw the same boy making the very same gesture (really just like the cartoon), he said, No, thanks! Ill walk down. And the elevator (a hydraulic one) broke. It crashed down, crushing all those inside it.
   He asked me about it and my explanation was that an entity had forewarned him. The image of the bellboy indicates an intelligent, conscious intermediaryit doesnt seem to come from the mans subconscient.1 Or else he had seen it in the subtle physical and his subconscient knew but then why did it present him with such an image? I dont know. Perhaps something in his subconscient knew, because the accident already existed in the subtle physical. Before it occurred here, the accident the law of the accidentexisted.
   Of course, in every case there is invariably a time-lag, sometimes a few hours (thats the maximum), sometimes a few seconds. Quite frequently things announce their presence, but to come in contact with your consciousness, it may take them a couple of minutes or just seconds. I am constantly, constantly aware of whats going to happenutterly uninteresting things, as a matter of fact; knowing them in advance changes nothing. But they exist all around us, and with a wide enough consciousness we can know it all. For example, I know that so and so is going to bring me a parcel, that someone is about to come, and so forth. And its like this every day. Because my consciousness is spread far and wideit comes into contact with things.

0 1962-03-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   This something doesnt come from below, of course, it mustnt come from below. But that condition can truly be achieved only when all the work below has been completed.
   The healing of Mother's legs: "Now, O un believing substance, you can't say there are no miracles."

0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   I dont like to talk about this because people here have no discrimination; they would be left with nothing but fear and would no longer believe in anything, forever asking me, Oh, isnt this a trick? Which paralyzes everything. Thats why I didnt speak about that in this Talk.
   You do say a couple of words about it.
  --
   The same goes for all those beings the Tantrics deal withtheir origin is not vital, they belong to Nature. They are personified natural forces obedient to the laws of Nature. In other words, they originate from below, not from the vital but the physical world. They are vital forces in the physical, but not of vital origin.
   The other day, didnt I tell you the story of those entities working for me? (It wasnt you? Id had a vision.) In fact, I very often see entities like Nature spirits when I enter the subtle physical and work there (usually for people here and the Ashram, and for the world at large), I very, very often have them with me, or else I meet them in the course of my work. They are forces, generally feminine in appearance, that do some work and have a great deal of power. They are usually the ones that respond to Tantric invocations (I dont mean the Tantrics who call on Kali or Durga, thats something else altogether, those belong to a totally different world). Most of the time these Nature forces are very willing to helpat any rate, they are wonderfully obliging with me! But they are limited beings, with their own ideas and laws, their own volition, and when vexed they can do unpleasant things. Yet they are not hostile beings, nor are they vital beings: they are personified forces of physical Nature, in the subtle physical.
   A world of things could be said.
  --
   No, I prefer not to put these things in the Bulletin; I would rather not speak of occult matters. I understand more and more, now that I am grappling with material difficulties that used to be nonexistent (in the material world, I mean), they didnt exist for me before. The material domain was something happening far below and I didnt bother with it at all. Even when I was practicing occultism in the most material world, I looked on it from above; there was this sort of inner light, this Presence I was born with it, so naturally I had no problems. But now that I am in the thick of this work, I dont want to speak of that, its too dangerous.
   That teaching should really be given under the seal of secrecy, and given along with the necessary power and discrimination for going through the experiences without danger. And that means the gurus constant personal care and attention.

0 1962-04-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   There is in that group a man whom I must have seen once or twice, who is not with them in spirit, but only in appearance, but without knowledge. He does not know what kind of being it is. And he always hopes to make him accept me, believing it is truly Sri Aurobindo. I saw this being last night. I wont tell you all the details of the vision. It is not necessary. But I must say that I was fully conscious, aware of everything, knowing that there was an Asuric Force there, but not rejecting it, because of the infinity of Sri Aurobindo. I knew that everything is part of him and I do not want to reject anything. I met this being last night three times, even apologized for sins that I have not committed, and in full love and surrender.
   I woke up at twelve, remembering everything.

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   I believe the whole affair is now buried and forgotten.
   ***

0 1962-05-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   Pain is the one thing I sense the way I used to. Food, for instance, taste, smell, vision, hearingall thats completely changed. They belong to another rhythm. And this condition has come progressively, like a crystallization of something behind the senses that doesnt come from herein taste, smell, vision, hearing, touch. Except this one point. Even the sense of touch is different now but PAIN.
   Pain is the old world.

0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   But in any case, if it could be absolutely total (theres an if here), objective, scientific knowledge pushed to its extreme limits would certainly bring you to the threshold. Thats what Sri Aurobindo means. But he also says its fatal, because all those who went in for that knowledge believed in it as an absolute truth, thus closing the door to the other approach. In this respect it is fatal.
   From my own experience, though, I could say to all those who believe EXCLUSIVELY in the spiritual approach, the approach through inner experience, that thisat least if its exclusiveis equally fatal. For it reveals to them ONE aspect, ONE truth of the Whole but not THE Whole. The other side seems just as indispensable to me, for when I was so utterly in that supreme Realization, this other falsified, outer realization was undeniably just a distortion (and probably accidental) of something EQUALLY TRUE.
   This something is what we are seeking. And perhaps not merely seekingwe may be taking part in the MAKING of it.
  --
   Of course, its been a long time since there has been any question of three dimensionsall that belongs ABSOLUTELY to the world of illusion and falsehood. But now the whole use of the sense of the fourth dimensionalong with all it entailsseems superficial to me! And so much so that I cant recapture it. The other world, the three-dimensional world, is completely unreal; but now that one (what can I say?) seems conventional to me. Like a conventional transcription opening a particular type of approach to you.
   And as for expressing what the other, the true position is like. It is so far beyond any intellectual state that I cant manage to put it into words.
  --
   I dont think all these aphorisms were written for publication I dont believe he was thinking of publishing them. He said certain things that were quite private.
   So lets classify this one as private!

0 1962-05-29, #Agenda Vol 03, #The Mother, #Integral Yoga
   Yes, exactly! Thats where I find fault with the Tantric system they have no belief in the possibility of something helping you from above. They believe in walking the tightrope. Its no good.
   Yes, I sensed its very subtle, but I sensed a change for the better.
  --
   Frankly, I dont believe thats the problem, mon petit. Because I see this book, I feel it. And since I feel it so vividly, dont you think it would be easier to write it here than up there?
   No, its solely a question of health. If I could. Listen, I also had a longing to go to the Himalayas, I had a great longing for it when I was in France. When I came here the first time it was fine, I was very happy, everything was beautiful, everything was perfect, but oh, to go to the Himalayas for a while! (I have always loved mountains.) I was living over there in the Dupleix house, and I used to meditate while walking back and forth. There was a small courtyard with a dividing wall, and shards of glass were stuck on top of the wall to keep out thieves. And I was meditatingmeditating on the spiritual lifewhen suddenly something caught my eye: a ray of sunlight on a sharp piece of blue glass on top of the wall. And positively, spontaneously, without thinking or reflecting or anything I saw the summits of the Himalayas: I was on the summits of the Himalayas.

0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Something done with a very light touch, with no importance attached to it, but coming from a new worldoh, nowadays I constantly make a distinction between (what shall I say?) the straight-line, right-angle life and the undulating life. One life I might describe like this (Mother makes chopping gestures, showing crisscrossing lines): everything is sharp-edged, hard, angular, and youre constantly bumping into things; and then theres an undulating life, very sweet, with a great charmVERY charming but not not too stable. Strange, its a completely different kind of life. Well, my story belonged to that world. There was nothing here (Mother touches her forehead), and not even anything here (above the head); it was something like like waves. And it was very joyous, very joyous and carefree.
   (silence)
  --
   Mother is not speaking here of only her mantra but of all mantras. As she later added: "No mantra has any effect unless it is ACCEPTED by the Power being addressed. When (like the Tantrics, for example) you do a mantra for a certain deity, if this deity accepts the mantra, that gives it power; but if the deity doesn't accept your mantra, it has no power at all. This isn't something I got out of a book, I know it from my own experience but I believe it has been explained in Tantric texts."
   In the substance of the body.

0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   All this belongs to another kind of sense. Not a physical sense, but a sort of sensation. Its all sensation.
   For example, just now I was sitting and waiting for you. When I have nothing to do I cant stay one second without immediately turning withininstead of the consciousness being turned outside, its turned within and well, I noticed that the body, which was sitting and waiting, had the feeling of going into something woolly, rounded, soft. And in both cases I was motionless. I was simply sitting here waiting. Its like going from something crisp, clear, precise (forget about thought or vision: this is pure sensation), from something crisp, precise, defined, into something soft, mellow like a light white smokenot milky white, but soft, transparent and oh, such peace. As if nothing in the world could resist that peace.
  --
   But one thing has happened practically without my noticing it. In the past, before that experience [April 13], the body used to feel the struggle against the forces of wear and tear (different organs wearing out, losing their endurance, their power of reaction, and certain movements, for instance, becoming less easy to make). Thats what the body felt, although the body-consciousness never sensed any aging, never, none that simply didnt exist. But in actual material fact, there was some difficulty. And now, looking at it in the ordinary way, externally, superficially, you might say there has been a great deterioration; well, the body doesnt feel that way at all! What it feels is that a particular movement, effort, gesture or action belongs to the worldthis world of ignorance and isnt being performed in the true way: its not the true movement, done in the true way. And its sensation or perception is that the state I was speaking of, soft, with no angles, has to develop along a certain line and produce effects on the body that will make true action possible, action expressing the true will. With no difference on the surface, perhaps (I dont know about that yet) but done in another way. And I am not talking about grandiose things, mind you, but of everyday activities: getting up, walking, taking a bath. I no longer have a feeling of incapacity, but a feeling of (whats the word for it?) an unwillingnessa bodily unwillingnessto do things in the old way.
   There is another way to be found.
  --
   Events can be changed: wherever the state of consciousness comes into play, you can change events. I have had hundreds and hundreds and hundreds of examples of that, as I have had the experience of changing a persons state of consciousness3 and the resulting circumstances of that state of consciousness. All that belongs to the realm of psychological life; but what I am speaking of is this (Mother vigorously strikes the table).
   There is indeed the case of Madame Thons sandals, which came and put themselves on her feet instead of her feet going and putting themselves in the sandals, but that that belongs to yet another realm. It wasnt what you would call a natural phenomenon: she was applying her will and her action, and the substance of the sandals was becoming receptive. But does that mean the world will be that way? I dont know.
   Two or three times, like a flash, I have seen something manifest, change place. But it was over in less time than it takes to tell, so it might be entirely subjective. To make sure, I would have to check it with someone else, wouldnt I?

0 1962-06-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   The notion of subjective and objective STILL belongs to the old world and to the three, or at most four, dimensions. It is one and the same Power that changes the interrelations within one and the same element; to put things simply, the Power that gives the subjective experience AND the objective realization is the same; it is only a matter of a greater or lesser totality of experience, as it were. And if the experience were total it would be the experience of the Supreme, and it would be universal.
   Does what I am saying make any sense?
  --
   I can affirm that this notion of subjective and objective still belongs to the world of illusion. The CONTENT of the experience is what may be either microscopic or universal, depending on the specific quality of the power being expressed, or its field of action. The limitation of power can be voluntary and deliberate; it can be a willed, and not an imposed limitation, which means that the Will-Force may come from the Origin but deliberately limit itself, limit its field of action. But it is the same power and the same substance.
   Ultimately there is but one power and one substance. There are varying modalitiescountless modalitiesof power and substance, but there is but ONE power and ONE substance, as there is but ONE consciousness and ONE truth.

0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   No, I dont believe he thought you were insulting him or whatever I think its all politics, mon petit!
   When Z first spoke to him, you know, he didnt deny anything; all he said was, Oh, lets not pay any heed to these worldly things. And then he talked about Zs arm, which he wanted to heal. The second time, he denied one par the denied he had spoken of my health, when actually. The third time. You follow, the more it became necessary to take a clear stand, the more he denied, simply saying, No, I never said that.
  --
   You see, the trouble is hes a man whose principles and education prevent him from believing in progress and transformation. He believes that if you fulfill the conditions you get the siddhi,3 and thats the end of it the goal is reached. He had already attained his goal before meeting us, and then he could have kept his distance, but he became intimately connected with something full of all kinds of difficulties (which we neither ignore nor call for), but its essentially a Power for progressan awesome force for progress. Well, when I saw that, I wondered, How can he possibly bear it? I thought he would keep his distance and not enter the atmosphere, but he did try to enterhe linked up with certain people, and particularly when he started meditating with me (he asked for it, not me), suddenly something responded. And that triggered the conflict in him. One part of his being has gone along with the Movement, while the other is left strandeddoesnt budge. That created a gap.
   Of course, one has to be in a terribly superficial consciousness to react the way he did. He had a rather deep contact with you, and there were moments when he understood very well who you arehe knows, he told me so. Consequently, had he truly been in a yogic state, then even if you had done something tactless or wrong, he would have just smiled! He would have said, Oh, hes just impetuous, but I dont mind.
  --
   That whole way of seeing, feeling and reacting belongs really to another world. Really to another world to such a degree that if I had no regard for peoples peace of mind I would say, I dont know whether I am dead or alive. Because there is a life, a type of life vibration that is completely independent of. No, Ill put it another way: the way people ordinarily feel life, feel that they are alive, is intimately linked with a certain sensation they have of their bodies and of themselves. If you totally eliminate that sensation, the type of relation that allows people to say I am alive well, eliminate that, but then how can you say, I am alive, or I am not alive? The distinction NO LONGER EXISTS. Well, for me, it has been completely eliminated. That night April 12-13, it was definitively swept out of me. It has never come back. Its something that seems impossible now. So what they mean by I am alive is I cant say I am alive the way they doits something else entirely.
   Better not keep thisin the end theyll be worrying about my sanity! (Mother laughs.)
  --
   But all that belongs to a lower stage.
   What you need is.

0 1962-06-16, #Agenda Vol 03, #The Mother, #Integral Yoga
   It gives me the feeling of a bell that no one rings! Its there on the table (you know, those little dinner bells) and no one rings it.
   Well.

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   The other day, Pavitra said to me in passing, Modern science would neither follow nor believe us. According to him, scientists acknowledge only essential hypotheses, and not having the experience, would take our science for a set of non-essential hypotheses. I didnt argue, or else I would have told him, We dont make any hypotheses, far from it, we simply state our experiences. They are free to dis believe us or to think were half crazy or hallucinating thats up to them, its their business. But we dont make hypotheses, we speak of things we know and have experienced.
   For several hours afterwards I had a vision of this state of mind and found absolutely no need to make hypotheses (you see, Pavitra was speaking of hypothesizing the existence of different states of being). Its just as I told you: I have passed that stage; I dont need inner dimensions any more.1 And observing this materialistic state of mind, it occurred to me that, on the basis of their own experiments, they are bound to admit onenessat least the oneness of matter; and to admit oneness is enough to obtain the key to the whole problem!

0 1962-07-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   And I am beginning to believe.
   Thats what I observe when I am put in contact with the outside world, Europe.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Why have I left politics? Because the politics of the country is not a genuine thing belonging to India. It is an importation from Europe and an imitation. At one time there was a need of it. We also have done politics of the European kind. If we had not done it, the country would not have risen and we too would not have gained experience and attained full development. There is still some need of it, not so much in Bengal as in the other provinces of India. But the time has come to stop the shadow from extending and to seize on the reality. We must get to the true soul of India and in its image fashion all works.
   People now talk of spiritualizing politics. Its result will be, if there be any permanent result, some kind of Indianized Bolshevism. Even to that kind of work I have no objection. Let each man do according to his inspiration. But that is not the real thing. If one pours the spiritual power into all these impure forms the water of the Causal ocean into raw vesselsei ther the raw vessels will break and the water will be spilt and lost or the spiritual power will evaporate and only the impure form remain. In all fields it is the same. I can give the spiritual power but that power will be expended in making the image of an ape and setting it up in the temple of Shiva. If the ape is endowed with life and made powerful, he may play the part of the devotee Hanuman and do much work for Rama,2 so long as that life and that power remain. But what we want in the Temple of India is not Hanuman, but the god, the avatar, Rama himself.
  --
   The meaning of this extraordinarily long talk is that I too am packing my bag. But I believe that this bundle is like the net of St. Peter, only crammed with the catch of the Infinite. I am not going to open the bag now. If I do that before its time, all would escape. Neither am I going back to Bengal now, not because Bengal is not ready, but because I am not ready. If the unripe goes amidst the unripe what work can he do?5
   Your Sejda,6

0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   Some receive it from above; for others, it rises from below (gesture to the base of the spine). As I once told you, the old system always proceeds from below upwards, while Sri Aurobindo pulls from above downwards. This becomes very clear in meditation (well, in yoga, in yogic experience): for those who follow the old system, its invariably the kundalini at the base [of the spine] rising from center to center, center to center, until the lotus (in an ironic tone) bursts open here gesture at the crown of the head). With Sri Aurobindo, it comes like this (gesture of descending Force) and then settles here (above the head); it enters, and from there it comes down, down, down, everywhere, to the very bottom, and even below the feet the subconscientand lower still, the inconscient.
   Its the Shakti. He said, you know (I am still translating it), that the shakti drawn up from below (this is what happens in the individual process) is already what could be called a veiled shakti (it has power, but it is veiled). While the Shakti drawn down from above is a PURE Shakti; and if it can be brought down carefully and slowly enough so that it isnt (how shall I put it?) polluted or, in any case, obscured as it enters matter, then the result is immediately much better. As he has explained, if you start out with this feeling of a great power in yourself (because its always a great power no matter where it awakens), theres inevitably a danger of the ego meddling in. But if it comes pure and you are very careful to keep it pure, not to rush the movement but let it purify as it descends, then half the work is done.
   Its a problem. When you contact the Supraconscient and the Shakti emerges at the crown of the head, its something rising from below, isnt it? Is it then another movement, an ascending movement?
   That is the consciousness of the jiva [soul], the personal, individual consciousness.
  --
   Thats why its hard for me to speak about it; I dont know whats coming from above and whats coming from below.
   To speak about it.
  --
   Thats all I had told him (not in great detail, in a few words). Then I sat down near him and he began talking with Richard, about the world, yoga, the futureall kinds of thingswhat was going to happen (he already knew the war would break out; this was 1914, war broke out in August, and he knew it towards the end of March or early April). So the two of them talked and talked and talkedgreat speculations. It didnt interest me in the least, I didnt listen. All these things belonged to the past, I had seen it all (I too had had my visions and revelations). I was simply sitting beside him on the floor (he was sitting in a chair with Richard facing him across a table, and they were talking). I was just sitting there, not listening. I dont know how long they went on, but all at once I felt a great Force come into mea peace, a silence, something massive! It came, did this (Mother sweeps her hand across her forehead), descended and stopped here (gesture at the chest).4 When they finished talking, I got up and left. And then I noticed that not a thought remained I no longer knew anything or understood anything, I was absolutely BLANK. So I gave thanks to the Lord and thanked Sri Aurobindo in my heart.
   And I was very careful not to disturb it; I held it like that for I dont know how long, eight or ten days. Nothingnot one idea, not one thought, nothinga complete BLANK. In other words, from the outside, it must have looked like total idiocy.
  --
   And it has never left meyou know, as a proof of Sri Aurobindos power its incomparable! I dont believe there has ever been an example of such a (how can I put it?) such a total success: a miracle. It has NEVER left me. I went to Japan, I did all sorts of things, had all possible kinds of adventures, even the most unpleasant, but it never left mestillness, stillness, stillness
   And it was he who did it, entirely. I didnt even ask him, there was no aspiration, nothing (there were my previous efforts; I knew it had to come, thats all). But on that day I hadnt mentioned it to him, I wasnt thinking about it, I wasnt doing anythingjust sitting there. And outwardly he seemed to be fully engrossed in his conversation about this and that and what was going to happen in the world.
  --
   Of course! We can dip into it with our head or with the tips of our toes, but everything bathes in this same river of Force (except what's shut up within the walls of our minds). At certain moments, or in certain places, we are less hardened and it naturally "enters" there. And so we call it the Shakti "From above" or the Shakti "from below" or "from within." But when the walls tumble down, there is neither high nor lowwe are drenched in it.
   Mother is referring to a letter of Sri Aurobindo's which Satprem had quoted in his manuscript: "... in the calm mind, it is the substance of the mental being that is still, so still that nothing disturbs it. If thoughts or activities come, they do not rise at all out of the mind, but they come from outside and cross the mind as a flight of birds crosses the sky in a windless air. It passes, disturbs nothing, leaving no trace. Even if a thousand images or the most violent events pass across it, the calm stillness remains as if the very texture of the mind were a substance of eternal and indestructible peace. A mind that has achieved this calmness can begin to act, even intensely and powerfully, but it will keep its fundamental stillnessoriginating nothing from itself but receiving from Above and giving it a mental form without adding anything of its own, calmly, dispassionately, though with the joy of the Truth and the happy power and light of its passage."

0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   Some days later, Mother added: "This shows that you belong to the same 'line of descent,' and that your intellectual activity is enough. You see, I insist that my mind remain still ... so (laughing) yours does the work!"
   Mother comments on this passage in the conversation of August 11.

0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   Intellectually, I dont at all believe in taking others misfortunes upon oneself thats childish. But certain vibrations in the world must be accepted, exhausted and transformed. Inwardly, thats the work I have been doing all my lifeconsciously, gloriously. But now its on a purely physical level, independent of all the realities of other worlds: its in the body, you see. And this has given me a key, one of the necessary keys to the Work.
   Maybe there will be something else another time.
  --
   I have had other similar experienceson Durgas day, for instance, when Sri Aurobindo was still here (you know, thats the day when Durga masters an asura; she doesnt kill him, she masters him). Well, each year one particular type of thing was undermined (and my experiences were never mental: the experience would suddenly come, and AFTERWARDS I would realize it was Durgas day), and each time I used to tell Sri Aurobindo, Looktoday this (or that) thing has been cut off at the roots. Thats how it works with the adverse forcesyes, like something being uprooted from the world. Whatever has already spread out keeps going and follows its karma, but the SOURCE is dried up. Thats also what happened (it was in 1904, I believe) when the Asura of Consciousness and Darkness made his surrender and was converted; he told me, I have millions and millions of emanations, and these will keep on living, but their source has now run dry.4 How much time will it take to exhaust it all? We cant say, but the source has dried up and that is something extremely important. In 1920, that terror was trying to spread all over the world and to become really catastrophic; and then in my inner vision I could see that a whole movement had dried up at its source. This means that little by little, little by little, little by little the karma is being exhausted.
   The same goes for these little physical movements. Things dont seem to be initiated any more, I mean theyre no longer being generated. But everything thats already present in the world has to be exhausted.

0 1962-08-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   And the Light that descends. You see, its as though as though I am SEEING that eternal, universal, immense, wondrous Vibration from without, from within, from above, from below, from everywhere at the same time. And at a certain place theres something so fine, delicate, of a silver-gray (something thats spread all around the world, all around the creation), and THE Vibration passes through it and it becomes ideas. Not ideas, something higher than ideas the origin of ideas. Things take form. And the sieve is fine, fine, fine, so fine and tenuous, and its everywhere (gesture enveloping the earth).
   And its there all the time! I saw it the other day, I am seeing it nowit seems to be a permanent feature. And its the origin of all intellectual formulations (those closest to the Truth, of course, with no distortion). Very interesting.

0 1962-08-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   And as for what happened here in Pondicherry, theres no need to make it very long. Because from the time he withdrew to his room (to be exact, from about the time we moved from the house over there to this one1), his life no longer belonged to the public. And what happened well, it will be interesting in a hundred years. Not now.
   ***
  --
   Ive asked no one, Ive told no one, I havent said anything about it, not a word; youre the first. When Pavitra came yesterday I smilingly asked him if hed had a good meditation, thats all. He said yes. So I told him, Well, Sri Aurobindo was sitting on you! (Mother laughs) I was sitting below, in Sri Aurobindos room, he replied. He was there too! I said (Mother laughs).
   Personally I was immobilized. I had the experience of being completely immobilized.

0 1962-08-28, #Agenda Vol 03, #The Mother, #Integral Yoga
   On the surface, its a very humble work, nothing sensational. There are no illuminations filling you with joy and. All that is fine for people seeking spiritual joysit belongs to the past.
   Its a very modest work, very modest, even from a purely intellectual vantage point. Its different from the sensation of knowing things because you ARE them, which gives you joy, a sense of progress. Its not even like that! It is VERY humble, a very humble and unglamorous work, but which keeps on very regularly, with extreme regularity and STUBBORNNESS.

0 1962-08-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   (A little later, concerning the last conversation: On the surface, its a very humble work, nothing sensational. There are no illuminations filling you with joy: all that is fine for people seeking spiritual joysit belongs to the past.)
   Yesterday I told Pavitra that all those realizations, all those yes, these powers, gifts, constructions, manifestations, it all reminded me of the life of a traveling juggler.

0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
   Of course! I too went through a very long period when I believed nothing was happening.
   I never had an experience for the joy of itnever. They came only when it was necessary. Nothing ever happened in my life that wasnt absolutely indispensable for my work. But to know this, you understand, you must know exactly what your work is and be conscious of the divine Will; and many years may go by before you reach that point.
  --
   Stubbornly. You have to be stubbornstubborn, stubborn, stubborn. Youre up against all the resistance of unconsciousness and ignorance, up against all the power of unconsciousness and ignorance something obstinate and unyielding. But its like the story of the drop of water on the rock: a matter of time. The water will eventually wear its way through the rock. It takes ages, but it will succeed, for it falls persistently, drop after drop. First it runs off, eventually it makes a hole, and you have a wide river flowing below. Nature gives us this wonderful example to follow. Thats it: we must be like the water dripping on the rock.
   Water is vital energy. The rock is unconsciousness.
  --
   (Just before leaving, Mother makes a remark about someone, and as Satprem doesnt seem to believe his earshe didnt want to believe in such ugliness and didnt even note it downMo ther adds:)
   Because youre still not in the realm where I go!

0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its hard to know if its a coincidence. I dont believe in coincidences.
   Yes, I was wondering if it might coincide with Xs arrival.
  --
   It is quite evident that X and I are not on the same plane. His power and his action are on a mental-physical plane (gesture below), and this may bring me some complications by making me do a work I usually have nothing to do with.
   You have often told me that each time he comes it stirs up lower things.
  --
   There was an extremely violent attack (it was yesterday, I believe; no, the day before) and this time, a formidable combative power came to me. The attack consisted of this: the Originif there is oneis to be blamed for all ill will, and any process that seems dangerous has to be furthered and helped! But then that consciousness came (almost like an entity with a warlike power), and it stayed until the body recovered its peace, its usual peace.
   I could see something almost like the fire of battlean interesting spectacle! The body was very conscious of the Help it was getting, and that gave it a lot of confidence: it came out of the battle with a kind of increased certainty that it was being led just as it had to be in order to do the thing something nobody knows how to do externally, nobody! Nobody can knownei ther the process nor anything. Its entirely new.

0 1962-09-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   I had some magnificent experiences when I read it the first time (two years ago, I believe). Wonderful, wonderful experiences! And since then, each time I read those lines, the same thing happensnot the same experience, but I come in contact with the same realm.
   It will be an interesting thing to do.

0 1962-09-26, #Agenda Vol 03, #The Mother, #Integral Yoga
   I dont believe the gods have access to the Supermind.
   Yes, the gods stop at the overmind.
  --
   Actually, this domain of the gods belongs to our side, although on a godlike scale: with the gods power, their possibilities, their consciousness, their freedom; and their immortality, too. In other words, a godlike life I think most human beings would be more than satisfied with it!
   And as all the stories tell us, sometimes the gods come to earth to have some fun. I know that some come and take on a human body to have a psychic being but not all. Most of them simply enjoy having human contact. In any case, they have bodies in their own domain theres no sense of being bodiless. They have bodiesimmortal ones.
  --
   Basically, its part of the old path, a consequence of all that has happened, of the whole universal formation as we know it. People who believe in essential Evil would say its a consequence of the accident of creation. But is it an accident? I have my doubts. It has yet to be revealed. And we wont know until until its over.
   I am speaking in riddles, but what else can I do!
  --
   But the gods belong to the present curve. The overmind belongs to this curve.
   Those gods are all very nice! For some people theyre unbearable at times (Mother laughs), but theyre really very nice! They have their faults, they have their good points, but with me they have always been very nice!

0 1962-10-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   But any transformation in the being, on any plane, always has repercussions on the planes below. There is always an action. Even those things which seem purely intellectual certainly have an effect on the structure of the brain.
   And these kinds of revelations happen only in a silent mindor at least a mind at rest. Unless the mind is absolutely tranquil and still, it doesnt come. Or if it does come, you dont even notice anything with all the racket youre making! And of course, these experiences help the tranquillity, the silence and receptivity to become better and better established. This sense of something utterly immobile, but not closedimmobile, but open and receptivegets more established the more you have these experiences. There is a big difference between a dead, lackluster, unresponsive silence and the receptive silence of a quieted mind. It makes a big difference. And it results from these experiences. All the progress we make is always, quite naturally, the result of truths coming down from above.

0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   Just try for a moment (laughing), try and imagine youre the Divine! Everything is in you; you simply play at bringing it all out in a certain order. But for you, in your consciousness, its all there simultaneously: there is no time, neither past, future, nor presentits all there together, every possible combination. Hes just playing at bringing out one thing and then another; but the poor devils down below see only a small part of the whole (about as much as this) and say, Heres an error! How is it an error? Simply because what they see is only a small part.
   Its clear, isnt it? Its easy to understand. The notion of error belongs to time and space.
   The same goes for the feeling that a thing cannot both BE and NOT BE at the same time. And yet thats the way things are: something both is and is not at the same time. The notion of time, of time and space, is what brings in the notion of error.
  --
   But one can be full of excellent goodwill and still want to Do things. And thats what complicates everything. Or else theres a lack of faith, a lack of belief in the Lords abilityyou think you have to do things yourself because He doesnt know how! (Mother laughs) This sort of stupidity is very widespread, you know: How can He see these things? Were living in a world of Falsehood, how can He see Falsehood? But in fact He does see things as they are!
   And I am not talking about people with no intelligence, but about intelligent people, people who are trying. Theres still a sort of conviction in them somewhere, even in those who know that were living in a world of Ignorance and Falsehood and that theres a Lord who is all truth. Well, they reason that precisely because He is all truth, He wont understand (Mother laughs). He wont understand our falsehood, I have to deal with it on my own. This is a very predominant, very widespread attitude.

0 1962-10-16, #Agenda Vol 03, #The Mother, #Integral Yoga
   So all the ideas I used to have about death, all the things I have said about death, practically all the things I have consciously DONE2oh! I have realized that all this, too, belongs to the past, and to a past of Ignorance. Here also, I will probably have other things to say later.
   If I ever say them.

0 1962-10-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Ysaye (1838-1931): celebrated belgian violinist, colleague of Rubinstein.
   See conversation of October 6: the "rain of truth."

0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   To have it (just to give you an idea) took me a year of exclusive concentration on finding that within myself that is, to enter into contact with the immanent God. I did nothing but that, thought of nothing but that, wanted nothing but that. There was even a rather funny instance, because I had resolved to do it (I had already been working for a very long time, of course; Madame Thon had told me about my mission on earth and all that, so you can imagine I am talking about the psychic being belonging to this present creation, this formationMo ther touches her body) anyway, it was New Years Eve and I decided: Within the coming year. I had a large, almost square studio, a bit bigger than this room, with a door leading onto a patio. I opened the little door and looked at the sky and there, just as I looked, was a shooting star. You know the tradition: if you formulate an aspiration just as you see a shooting star, before the star disappears, it will be realized within the year. And there, just as I opened the door, was a shooting star I was totally in my aspiration: Union with the inner Divine. And before the end of December of the following year, I had the experience.
   But I was entirely concentrated on that. I was in Paris, and I did nothing else but that; when I walked down the street, I was thinking only of that. One day, as I was crossing the Boulevard Saint Michel, I was almost run over (Ive told you this), because I was thinking of nothing but thatconcentrating, concentrating like sitting in front of a closed door, and it was painful! (intense gesture to the chest) Physically painful, from the pressure. And then suddenly, for no apparent reason I was neither more concentrated nor anything elsepoof! It opened. And with that. It didnt just last for hours, it lasted for months, mon petit! It didnt leave me, that light, that dazzling light, that light and immensity. And the sense of THAT willing, THAT knowing, THAT ruling the whole life, THAT guiding everythingsince then, this sense has never left me for a minute. And always, whenever I had a decision to make, I would simply stop for a second and receive the indication from there.
  --
   I believe the most complete expression is: Whatever You want, Lord, whatever You want, Lord, whatever You want, Lordwith joy, no matter what it is. In every cell.
   It should go relatively quickly, but I dont know. How long will it take? Its new. New, I mean you cant even tell if youre progressing! You dont know where youre going, you have no idea what path youre on. You just dont know! All kinds of things are happening, but are they part of the path or arent they? I really dont know. Only at the end will we know.

0 1962-11-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   And what inventionssheer horror! Really, the people who are in contact with that world and express it on earth, its appalling the inventions they can make. Oh, the tortures men have invented, the things theyve doneyou cant believe its real. And it all comes from that subconscient world, which means it is indispensable to clean it out.
   But oh, what a tough work! And thankless too. Thankless because no sooner do you think youve come to the end of something (not that you really think so, you know what its like there, but you still hope), than it comes back in another form, which seems even worse than the previous one.

0 1962-11-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   No later than yesterday night, I had this feeling: My god, theres always farther down to go! Its always lower, ever lower. And at the same time, my identity with the Supreme keeps growing while I simultaneously seem to be going down into the most incredible dark dregs of yes, of mud, ever possible in life. Look, you speak of Sri Aurobindos experiencewell, I never knew hed had the vision of all sorts of torture,1 but I have just had it myself in detail, bit by bit and what things! Incredible, incredible. And I was wondering, But why! Why am I seeing all this? Am I losing my contact? On the contrary, it felt closer and closer, stronger and stronger, more and more conscious, luminous, and at the same time this (gesture below).
   You have formulated it very, very well. Do you unwittingly feel my experience and write it, or do I. I dont know, its all bound up together. But its most interesting.
   Because my impression was that the higher I rise, the more I notice things below. I wasnt making a doctrine or theory of it, of course I got rid of that habit a long time ago. But I was looking at it, merely taking note of the fact, without telling myself it was for this or that reason (as you explain here in your book). I observed the phenomenon and was able to say: the more I feel this constant, luminous Presence, the more I see those things. So it has become very clear to me that it is impossible to manifest THAT integrally without everything below being offered up to the Light.
   My method is essentially very simple: for each thing that comes, I say, Here, Lord, its for You; change it, transform it. A work of offering and dedication (gesture of presenting something to the Light). And this morning there was a sort of replynot exactly to a question, but as though I were wondering How do I do it? (because the Lord tells me I am here for His work), How do I do His work? Whats the new way of doing the Work? We know all the old ways, but whats the new way? And the reply came, very concrete, without words: By bringing the two extremes together. Everything you see, everything that comes to you or that you discover is automatically put in the presence of the Most High, of the Supreme. You join the two extremes. Your whole work is to make the junction.

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   I believe they began fighting up there two or three days after it happened.
   What can the west side be?
  --
   Ive had my eye on this gentleman since the Second World War (and even earlier), and I know thats just what he wants. He has foretold all sorts of catastrophic things. So I suppose thats what X is seeing too, without knowing where it comes from I dont know. I wonder. At any rate, he wrote it so categorically that you might nearly think he wanted it! I cant believe he wants it. I simply replied, Well, yes, its ONE possibility. Which of the two will prevail? That, I dont know. Its a secret the Lord doesnt reveal because He thinks (and this is altogether certain) that it wouldnt be good to know whats going to happenwe wouldnt do what had to be done. Its always that way: we dont know whats going to happen because then we wouldnt do what had to be done.
   I do what He tells me to do, but He doesnt say what the consequences will be. And I dont ask Him; I know its none of my business.
  --
   And with the consciousness here, I looked (of course I was asked how he could write or think such things), and I said that each realm has its own determinism, and if you see only that determinism, things seem absolutely decreed. Xs vision, I said, belongs to the vital-physical determinism of the earth (Life and Matter), in which the catastrophe seems inevitable; but there are higher realms whose intervention can change everything.
   But one must see and live in those higher regions.

0 1962-11-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   I believe we WILL seeits going to be now: were going to see.
   Maybe well see from another world. (Laughing) Its possible.

0 1962-12-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   Spiritually, you have that experience as soon as you come into contact with the Divine within; mentally, you have the experience as soon as the mind is purified; vitally, you have it as soon as you get out of the ego. But its the consciousness of the BODYthe consciousness of the cellswhich had the experience at that moment. Everything else had had it long before and was constantly aware of it, but the body. It had been told about it and believed in it, but it didnt have the experience in such a concrete, total and absolute manner that it cant be forgotten for a single second.
   At that moment, the physical being and the individual, personal body had the experience once and for all.

0 1962-12-19, #Agenda Vol 03, #The Mother, #Integral Yoga
   For instance, those who witness the phenomenon on a day-to-day basis (such as the doctor, for example) say, I dont understand. Oh, is that how it is? I dont understand. Yes, of course, there are certain reasons. When something happens, I ask him, How do you account for this? I dont know. But if I tell him, Well, I think I know what it depends on, he stares at me as if to say, Bats in her belfry! So I dont say anything. I tried two or three times, just to seetheres no reaction, nobody understands, nobody!
   Even if I speak to someone more intelligent or better informed. Once or twice I said something to Pavitra, to see what would happen: he immediately dogmatizes, makes a mental principle out of it (consistent with Sri Aurobindos teaching, of course!). And it becomes something rigid, like a box. And he tries! He tries, he KNOWS he shouldnt do that, but. Which means one cannot understand unless one has the experienceyou must have the experience of all this somewhere, mon petit, otherwise you couldnt write about it!

0 1962-12-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   Yes, they are. Tiny things, certain arrangements in a room, slight changes in regard to the meals, things of absolutely no importance in themselves the little things life is full of, the things one does all the time, not big events (I know theres also an action on terrestrial events and all that, but it belongs to the other type of memory).
   Youve been able to verify these changes?

0 1962-12-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   You dont believe it, do you? But I can assure you!
   Actually, words serve only to put people in contact with something else, a knowledge, a light, a force or an action, or whatever. So as long as you manage to put one into the other,1 thats all thats necessary.

0 1962-12-28, #Agenda Vol 03, #The Mother, #Integral Yoga
   This cleansing of the middle ground is the whole story of Sri Aurobindo and the Mother I had been dredging, dredging, dredging the mire of the subconscious. The supramental light was coming down before November,2 but afterwards all the mud arose and it stopped.3 Once again Sri Aurobindo verified, not individually this time but collectively, that if one pulls down too strong a light, the violated darkness below is made to moan. It is noteworthy that each time Sri Aurobindo and the Mother had some new experience marking a progress in the transformation, this progress automatically materialized in the consciousness of the disciples, without their even knowing anything about it, as a period of increased difficulties, sometimes even revolts or illnesses, as though everything were grating and grinding. But then, one begins to understand the mechanism. If a pygmy were abruptly subjected to the simple mental light of a cultivated man, we would probably see the poor fellow traumatized and driven mad by the subterranean revolutions within him. There is still too much jungle beneath the surface. The world is still full of jungle, thats the crux of the matter in a word; our mental colonization is a minuscule crust plastered over a barely dry quaternary. And the battle seems endless; one digs and digs, said the Rishis, and the deeper one digs, the more the bottom seems to recede: I have been digging, digging. Many autumns have I been toiling night and day, the dawns aging me. Age is diminishing the glory of our bodies. Thus, thousands of years ago, lamented Lopamudra, wife of Rishi Agastya, who was also seeking transformation. But Agastya doesnt lose heart, and his reply is magnificently characteristic of the conquerors the Rishis were: Not in vain is the labor which the gods protect. Let us relish all the contesting forces, let us conquer indeed even here, let us run this battle race of a hundred leadings.
   (Rig-Veda I.179)

0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its the exact, exact opposite of what I feel now: no matter what happens something wrong in the body, something wrong with people, something wrong in circumstancesinstantly, the first movement: O my sweet Lord, my beloved! And I laugh! And then all is well. I did this the other day (its spontaneous and instantaneous, it isnt thought out or willed or plannednone of itit just happens), it happened the other day (I dont recall the details but it was over a circumstance that hardly seemed sacred): I saw myself, and I started laughing. I said, But look! I dont need to be serious, I dont need to be solemn!
   As soon as it comes (Mother makes a solemn face), I get suspicious, I say to myself, Oh, something is wrong, some influence or other must have entered the atmosphere that shouldnt be there. All that remorse, all that regret, all that ooh! The sense of indignity, of fault and, going a little farther, the sense of sinoh, that! That seems to me to belong to another age, a Dark Age.
   But especially all the prohibitions. For instance, let me quote you a statement from X which I heard from a third person: I will do a special puja to help money come. I will prepare a special yantram1 to bring money. But FOR GODS SAKE dont say anything [to Mother], dont do anything or give anything before January 14, because until January 14, a certain planet is in opposition to a certain other planet (Mother laughs), so things follow a downward trend and wont be successful. But afterwards, that particular planet will be ascending and everything will be successful! (Mother laughs) Something in me said spontaneously (something, well, someone), spontaneously and immediately, But why? I can always hear! And I laughed. So they thought I was making fun of him I dont make fun: I laugh, its not the same!
  --
   February 2 is C.s birthday, so Ill give him a meditation, because these are people who still believe in meditation! (Mother laughs)
   It has become quite an entertaining little field of experiences, by the way. Because nowadays I send people cards, and I have lots of cards, innumerable kinds of cards2 (C. spends his time preparing them), and automatically, whenever I have to write a card for someone, it isnt as I decided beforeh and (because sometimes I decide beforehand), the choice is made at the last minute: THIS is the card I must send and THIS is what I must say. I neednt worry about it, it comes just in time. Then I only have to get up, go find the card, write, and its all over. People will tell me (precisely those who lead a spiritual life), What! You make such a trifle the object of a spiritual experience! And its the same with ALL small things: what object to be used, what perfume to put on, what bath salts, all manner of futile, frivolous, unimportant thingsHow shocking! I dont even make an effort to find out or to (think, thank God I dont think!), it just comes: this, that, that. Not saidKNOWN. It isnt even said, I am not told, Do this, never. Its KNOWN: Ah, here we are, thats it! And I choose and do itvery comfortable!

0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   And belief shall be not till the work is done.
   (I.IV.55)
  --
   I may even keep the manuscript in pencil: the temptation to correct is very bad. Very bad because its the surface understanding that wants to correctliterary taste, poetical sense and all those things that are down there (gesture down below). You know, its as if (I dont mean the words themselves), as if the CONTENT of the words were projected on a perfectly blank and still screen (Mother points to her forehead), as if the words were projected on it.
   The trouble is writing, the materialization between the vision and the writing; the Force has to drive the hand and the pencil, and there is a slight theres still a very slight resistance. Otherwise, if I could write automatically, oh, how nice it would be!
   There may be (I cant say, its all imagination because I dont know), there may come a few somewhat weird things. But there is an insistence on the need to keep to each line as though it stood all alone in the universe. No mixing up the line order, no, no, no! For when he wrote it, he SAW it that way I knew nothing about that, I didnt even know how he wrote it (he dictated it, I believe, for the most part), but thats what he tells me now. Everything comes to a stop, everything, and then, oh, how we enjoy ourselves! I enjoy myself! Its more enjoyable than anything. I even told him yesterday, But why write? Whats the use? Then he filled me with a sort of delight. Naturally, someone in the ordinary consciousness may say, Its very selfish, but And then its like a vision of the future (not too near, not extremely nearnot extremely far either) a future when this sort of white thingwhite and stillwould spread out, and then, with the help of this work, a larger number of minds may come to understand. But thats secondary; I do the translation simply for the joy of it, thats all. A satisfaction that may be called selfish, but when he is told, Its selfish, he replies that there is no one more selfish than the Lord, because all He does is for Himself!
   There.

0 1963-02-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   It was really very interesting. Afterwards its just a memory, no longer the thing. It concerned the creation of the material world, the material universe, in the light of the conception of the Supreme in love with His emanation. But the vision was all-embracing, as if I were on the other side the side of the Supreme, not of the creation and saw the creation as a whole, with the true sense of progress, the true sense of advance, of movement, and the true way in which all that doesnt belong to the future creation will disappear in a kind of pralaya1 (it cant really disappear but it will be withdrawn from the Manifestation). And it was very interesting: all that doesnt collaborate (in the sense that it is a sufficient experience, an experience that has come to its end) was reabsorbed. It was like the true vision of what was rendered as the Last Judgment. It is something going on constantly, that mighty gust of manifestation, and there are things that have been, according to our vision of time, but that live on, that continue to exist in the future; there are things that exhaust themselves (thats in the present), and there are things that have no more purpose, that cannot keep pace with the movement (I dont know how to explain this) and enter the Non-Being the pralaya, the Non-Being, the unmanifestof course, not in their forms but in their essence; that is to say, the Supreme in them remains the Supreme but unmanifest.
   But it was all a living, palpable experience which lasted for a day and a half. The entire universal movement was LIVED and sensed. Not merely seen but lived and in what light! What stupendous power! With that kind of certitude at the core of everything something very odd. Its very difficult to express. But the experience lasted so long that it became perfectly familiar. To translate it into words I might say: it is the Supremes way of seeingof feeling, of living. I was living things the way He does. And it gives a power of certitude of realization. In the sense that what we are heading for is already here; the road we look back on, the road we have traveled and the road yet to travel, it all lives simultaneously. And with such logic! An eternal, wonderful superlogic which makes it obviousness itselfeverything is obviousness itself. Struggle, effort, fear, all of that, oh, absolutely, absolutely nonexistent. And together with this, the explanation of the feeling we have of not wanting certain things any more: they leave the Manifest. You see, its like a sieve into which everything is thrown and where He to Him, everything, but everything is the same, but there is the vision of what He wants, and also of what is useless for what He wants or would prevent the fullness and totality of what He wants (contradictions of sorts, I dont know how to explain it)so with that He just goes this way (gesture of reswallowing) and it goes out of the Manifestation.
  --
   I have made some experiments with French too. I wrote something: Pour chacun, le plus important est de savoir si on appartient au passe qui se perpetue, au present qui sepuise, lavenir qui veut natre. [The most important point for everyone is to know whether he belongs to the past perpetuating itself, to the present exhausting itself, or to the future trying to be born.] I gave it to Zhe didnt understand. So I told him, It doesnt mean our past, our present or our future. I wrote this when I was in that state [the experience Mother told at the beginning of this conversation], and it was in connection with a very sweet old lady who has just left her body. This is what I said to her. Everybody had been expecting her departure for more than a month or two, but I said, You will see, she is going to last; she will last for at least another month or two. Because she knows how to live within, outside her body, and the body lives on out of habit, without jerks and jolts. That was her condition, and it could last a very long time. They had announced she would leave within two days, but I said, Its not true. I know her well, in the sense that she had come out of her body and there was a link with me. And I said to her, What do you care! (though she wasnt at all worried, she was staying peacefully with me), The whole point is to know whether one belongs to the past perpetuating itself, to the present exhausting itself, or to the future trying to be born. Sometimes what WE call the past is right here, its the future trying to be born; sometimes what WE call the present is something in advance, something that came ahead of time; but sometimes also its something that came late, that is still part of all that is to disappear I saw it all: people, things, circumstances, everything through that perception, the vibration that would go on transforming itself, the vibration that would exhaust itself and disappear, the vibration that, though manifested for a long time, would be entitled to continue, to persist that changes all notions! It was so interesting! So I wrote it down as it waswithout any explanations (you dont feel much like explaining in such a case, the thing is so self-evident!). Poor Z, he stared at meall at sea! So I told him, Dont try to understand. I am not speaking of the past, present and future as we know them, its something else. (Mother laughs)
   But its amusing because I had never paid much attention to that [the questions of language], the experience is novel, almost the discovery of the truth behind expression. Before, my concern was to be as clear, exact and precise as possible; to say exactly what I meant and put each word in its proper place. But thats not it! Each word has its own life! Some are drawn together by affinity, others repel each other its very funny!

0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yesterday I tried once again (theyre leaving today, I believe), I had something conveyed to them, the answer was, The father finds his daughter has forgotten him and no longer loves him, so he doesnt want to leave her here and will take her away. I replied, Does he think by bullying her he can force her to love him? The fool just wont understand, nothing sinks in.
   I didnt see the gentleman.

0 1963-03-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   85It is rationality and prudence to distrust the supernatural; but to believe in it is also a sort of wisdom.
   86Great saints have performed miracles; greater saints have railed at them; the greatest have both railed at them and performed them.
  --
   So looking at it that way, for a given universe, a miracle would mean the sudden appearance of something from another universe. And for the earth (which brings the problem down to a manageable size), a miracle means the sudden appearance of something that doesnt belong to the earth and this entry of a principle that doesnt belong to the earth as a finite world causes a radical and instant change.
   But then again, as the saying goes, the ENTIRE whole is found in principle at the very core of each part; so even this miracle isnt possible.
   We might say that the sense of miracle can only belong to a finite world, a finite consciousness, a finite conception. It is the abrupt, unexpected entryor appearance or intervention or penetrationof something that did not exist in this physical world. So it follows that any manifestation of a will or consciousness belonging to a realm more infinite and eternal than the earth is necessarily a miracle on the earth. But if you go beyond the finite world or the understanding proper to the finite world, then miracle does not exist. The Lord can play at miracles if He enjoys it, but theres no such thing as a miracleHe plays all possible games.
   You can begin to understand Him only when you FEEL it that way, that He plays all possible gamesand possible not according to human conception but according to His own conception!
  --
   If what belongs to the supramental world materialized abruptly, rather than through a slow evolution that would be something which man, as a mental being, even if his mentality, his mental domain, were brought to perfection, could call a miracle, for it is the intervention in his conscious life of something he doesnt consciously carry within him. The taste for miracles, which is very strong (much stronger in children or in hearts that have remained childlike than in highly mentalized beings), is basically the faith that the aspiration for the Marvelous will come true, that things beyond all that we may expect of normal life will come true.
   In fact, for education, people should always encourage both tendencies side by side: the thirst for the Marvelous, the seemingly unrealizable, for something that fills you with a sense of divinity, while at the same time encouraging, in the perception of the world as it is, an exact, correct and sincere observation, the abolition of all imaginings, a constant control, and a most practical and meticulous feeling for exactness in details. Both tendencies should go side by side. Generally, people kill one with the idea that its necessary in order to develop the otherwhich is totally erroneous. The two can coexist, and as knowledge grows, a moment comes when you understand that they are two aspects of the same thing, namely, a clear vision, a superior discernment. But instead of the vision and discernment being limited and narrow, they become absolutely sincere, correct, exactAND immense, embracing an entire field thats not yet part of the concrete Manifestation.
  --
   To see the world as it is, accurately, starkly, in the most practical and down-to-earth way, and to see the world as it can be, with the highest and freest vision, filled with hope and aspiration and a marvelous certainty these are the two poles of discernment. All the most splendid, marvelous, powerful, expressive and total things we are able to imagine are nothing compared to what they can be; and at the same time, our minute observation of the smallest detail can never be sufficiently exact. Both things must go together. When you know this (gesture below) and you know That (gesture above), you are able to make the two meet.
   This is the best possible use of the need for miracles. The need for miracles is a gesture of ignorance: Oh, I wish it were that way! Its a gesture of ignorance and impotence. On the other hand, those who tell you, You live in a world of miracles, know only the lower end of things (and quite imperfectly at that), and they are impervious to anything else.

0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
   Later, Mother repeated the same remark: "I am not much concerned with this field, I see it from the OTHER angle What I refer to here is seen from below upward, while I see it the other way (gesture from above downward), so it assumes a very different character. We'll talk about it again later."
   In the following conversation, Mother gave a very recent example of someone cured by the supramental force acting in the material mind: "After three warnings which he didn't heed, A. [a Paris disciple], one morning, found himself half-paralyzed. And the next day, it started spreading to the other side, the left side. At that point, he gave a callit struck him to see one side completely paralyzed and the other following suit, he saw himself going down, so he gave a call. And he says that inside a few minutes, a stupendous Force came into him and that Force said, "No!" And almost automatically, everything came to a stop. Nothing came over the left side, and the right side started to improve. And when I received the first telegram informing me that A. had to take to his bed because of an 'attack' (a 'heart attack,' they said, but it wasn't the heart, it was an embolism in the brain), with the telegram in my hands, I saw, written OVER the telegram's words: 'It's nothing, no need to worry'! So I said coolly, 'Oh' it's nothing, no need to worry.' (Mother laughs) Then the letter came with all the details: thrombosis, and so on. But he says he feels a Force [near Mother] that's not in his ordinary little life over there, he finds it makes all the differenceit's something which gives a LIFE that's not in his ordinary little life in France. Anyhow, this is something like a miracle."

0 1963-03-13, #Agenda Vol 04, #The Mother, #Integral Yoga
   I believe its his Messageall the rest is preparation, while Savitri is the Message. Unfortunately, there were two morons here who fancied correcting himwhile he was alive! (A. especially, hes a poet.) Hence all those Letters on Poetry Sri Aurobindo wrote. Ive always refused to read them I find it outrageous. He was forced to explain a whole poetic technique the very idea! Its just the contrary: it comes down from above, and AFTERWARDS you explain. Like a punch in sawdust: inspiration comes down, and afterwards you explain why its all arranged as it is but that just doesnt interest me!
   (silence)

0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Just think how long I have been looking after all these peoplesome have been here for more than twenty-five years, thirty years, and (Mother shakes her head). I believe they have experiences, perhaps, but nothing to speak of. And the general atmosphere (Mother shakes her head).
   One thing, though: suddenly I read (yesterday or the day before) a sermon delivered in the U.S.A. by an American (who is a rabbi, a pastor and even a Catholic priest all at the same time!). He heads a group, a group for the unity of religions. A fairly young man, and a preacher. He gives a sermon every week, I think. He came here with some other Americans, stayed for two days and went back. But then, he sent us the sermons he had given since his return, and in one of them he recounts his spiritual journey, as he calls it (a spiritual journey through China, Japan, Indochina, Malaysia, Indonesia, and so on up to India). What shocked him most in India was the povertyit was an almost unbearable experience for him (thats also what prompted the two persons who were with him to leave, and he left with them): poverty. Personally, I dont know because Ive seen poverty everywhere; I saw it wherever I went, but it seems Americans find it very shocking. Anyway, they came here, and in his sermon he gives his impression of the Ashram. I read it almost with astonishment. That man says that the minute he entered this place, he felt a peace, a calm, a stability he had never felt ANYWHERE else in his life. He met a man (he doesnt say who, he doesnt name him and I couldnt find out), who he says was such a monument of divine peace and quietude that I only wished to sit silently at his side. Who it is, I dont know (theres only Nolini who might, possibly, give that impression). He attended the meditationhe says he had never felt anything so wonderful anywhere. And he left with the feeling this was a unique place in the world from the point of view of the realization of divine Peace. I read that almost with surprise. And hes a man who, intellectually, is unable to understand or follow Sri Aurobindo (the horizon is quite narrow, he hasnt got beyond the unity of religions, thats the utmost he can conceive of). Well, in spite of that Those who already know all of Sri Aurobindo, who come here thinking they will see and who feel that Peace, I can understand. But thats not the case: he was enthralled at once!

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 1963-05-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   I believe its forty days after Easter.
   Forty days after the resurrection, that is.

0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   Then when there was that Cripps proposal,5 I believe it was Nehru (or Gandhi, I dont remember which of the two) who said, He has withdrawn from political life, why is he meddling! Its none of his business. They never forgave him. That is to say, completely obtuse, unable to understand that one can have a knowledge higher than practical knowledge.
   There you are.
  --
   But the Chinese are fairly receptive, in spite of their Communism. They are receptive to an idea of human goodwill, in the sense that they think their political organization is the best from a human point of view, and therefore would like the whole world to adopt itthere is a sincerity in their conviction, they believe its the best way of life. They are not entirely ill-willed. And they are very intelligent.
   At any rate, they had the power to do whatever they liked [last October, at the defenseless northern borders of India], yet they did nothing.
  --
   And Nehru, you see (thats what Pavitra told me yesterday, he went to the town hall to listen to Nehrus speech), Nehru is an out-and-out social democrat who believes that the ideal organization for mankind, instead of only an elite being able to progress, is that the entire masses should progress (as if they wanted to! but anyway). Its an ideaeveryone has his own ideas. But then it seems that when the Chinese attacked, it was a violent blow to his conviction: he thought it impossible that the Chinese would do such a thing (!) He was very deeply shattered.
   Naturally, they see no farther than the tips of their noses, and then they are surprised when circumstances (laughing) dont agree!

0 1963-06-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   Im not speaking of things of the higher mind, because there the key to the way out was found long ago, a long time ago: I mean down below, in the material world the material world. Thats why all those people, like the old man last night, go somewhere elseits all the same to them, why should they bother! Why do you want to change that? And dont try to give light here, its no use and in addition its a nuisance. Leave this Ignorance in peace.
   It is very clearly symbolic. But its a frightful anguish, hard to bear.
  --
   And I came out like this (gesture as if Mother suddenly emerged from the experience with a movement backward and upward). How can I explain? I was trying to find my way by going down, to find a way out down below, but I couldnt find it. So when that old man came, someone who was with me very obligingly went to turn out the light [on the old mans orders]! Then I felt within myself, I cant bear it, I cant stand here and watch this light being turned outthis light which turned on when I came I cant bear that! And I left abruptly like this (same gesture of stepping backward and upward), and found myself instantly back in my bed.
   Yet the way I seek is ever descending, descending, descendingnever to the heights. Its always descending, descending, descending.

0 1963-06-22, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Mother comments on the previous conversation, in which she was looking for a way out down below but abruptly came out of the experience above:)
   In order to be complete, we should add that we are aware (not aware: we know it, its a certainty) that all the upward paths are open, traveled, you can go there as you like and when you like. Thats it, and thats why, when I wanted to come out of the experience, it meant going upward, quite naturally. Not that the passage above is closed, on the contrary, its traveled, explored but inadequate. We must find the corresponding passage down below.
   (silence)

0 1963-06-29, #Agenda Vol 04, #The Mother, #Integral Yoga
   I told you, didnt I, that I saw the death of Pope [John XXIII] without even knowing he was ill? One night, I suddenly saw in the mental atmosphere of the EARTH quite an awesome movement, that is to say, quite global: there were great mental waves (nothing but mental), great waves of anxiety, as though all human thought were very upset; but it wasnt the anxiety of the believers, it was a very global movement the earths mental atmosphere was stirring with great movements of upheaval and anxiety (Mother draws waves in the air). I thought, Whats happening? Whats happening that can so upset men? (as would happen, for instance, with a world war or events of that kind), Whats happening that can draw the attention of the whole earths atmosphere, its mental atmosphere? And the next day, I was told that just at that time, the Pope died. So I thought, Indeed!
   Afterwards (because I am not concerned with all those things), I learned what he was doing: his Ecumenical Council and all his reforms, his attempt, in short, to bring everyone together as much as he could (all the Christians, at least), and the fact that he had become a friend of the Russians, etc. So then, I concentrated, because according to natural logic (the logic of Natures actions), the next Pope should be a horrible reactionaryin a word, it didnt bode well. I concentrated and tried to make things work out for the best. And I see that Sri Aurobindo did find the thing important, since he concentrated over there.
  --
   There was also the photo of the cardinal of India (the first and only cardinal in India), a straightforward man and a wholehearted believerhe must be a fanatical Catholic, but with a sincerity, a fervor. The other fellow is very intelligentoh, he has a mouth I cannot look at, dreadful.
   Anyway, well see what happens.
  --
   But clay, that was something really newand lovely! Pink. Pink, a warm, golden pink. They were cutting out [of the clay] rooms, stairways, ship decks and funnels, captains cabins. Sri Aurobindo himself is as he was, but more with a harmony of form: very, very broad here (in the chest), broad and solid. And very agile: he comes and goes, sits down, gets up, always with great majesty. His color is a sort of golden bronze, a color like the coagulation of his supramental gold, of his golden supramental being; as if it were very concentrated and coagulated to fashion his appearance; and it doesnt reflect light: it seems as if lit from within (but it doesnt radiate), and it doesnt cast any shadows. But perfectly natural, it doesnt surprise you, the most natural thing in the world: thats the way he is. Ageless; his hair has the same color as his body: he has hair, but you cant say if its hair, its the same color; the eyes too: a golden look. Yet its perfectly natural, nothing surprising. He sits down just as he used to, with his leg as he used to put it [the right leg in front], and at the same time, when he gets up, he is agile: he comes and goes. Then when he went out of the house (he had told me he would have to go, he had an appointment with someone: he had promised to see two people, he had to go), he went out into a big garden, and down to the boatwhich wasnt exactly a boat, it was a flat boatand he had to go to the captains cabin (he had to see the captain about some work), but it was with that boat that he was returning to his room elsewherehe has a room elsewhere. Then after a while I thought, Ill follow him so I can see. So I followed him; as long as I saw him in front of me I followed him. And when I came to the boat, I saw it was entirely built out of pink clay! Some workmen were working thereadmirable workmen. So Sri Aurobindo went down quite naturally, down into the ship under construction, without (I dont think there were any stairs), and I followed him down. Then I saw him enter the captains room; as he had told me he had some work to do, I thought (laughing), I dont want to meddle in others business! Ill go back home (and I did well, I was already late in waking up!), Ill go back home. And I saw one of the workmen leaving (as Sri Aurobindo had come back to the ship, they stopped the work). He was leaving. I called him, but he didnt know my language or any of the languages I know; so I called him in thought and asked him to pull me up, as I was below and there was a sheer wall of slippery clay. Then he smiled and with his head he said, I certainly dont mind helping you, but it isnt necessary! You can climb up all by yourself. And indeed he held out his hand, I took it (I only touched him slightly), and climbed up all by myself without the slightest difficulty I was weightless! I didnt have to pull at his hand, he didnt pull me up. And as soon as I was up, I went back home I woke up and found myself in my bed five minutes later than my usual time.
   But what struck me was the clayit means something very material, doesnt it? And pink! A pink, oh, lovely! A golden pink.

0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   But I think not think, I see that his belief is, first, simply a question of habit, because he was born in that religion, and then a question of political necessity I dont think he has the conviction that it is the pure Truth. Whereas the previous Pope really believed in it. This one knows too much in his supraconscient to believe that Christianity is the pure and exclusive Truth. Only, you see, when youre lucky enough to be the Pope, youve got to believe that the Pope is the Pope! Try to imagine, look at the global situation from a distance: of course the whole world isnt Catholic, but there are Catholics all over the world.
   What seems bizarre to those who have gone beyond the petty, purely terrestrial limitshuman terrestrial limitsis that belief in a SINGLE divine manifestation on the earth; all the religions are based on that, everyone says, Christ was the only one, or Buddha was the only one, or elsewhere Mohammed was the only one, and so forth. Well, that only one is something IMPOSSIBLE as soon as you rise a little above the ordinary earth atmosphere it appears childish. You can understand the thing and accept it only as a sort of recurrent movement of the divine Consciousness on the earth.
   Of course, officially there is only Christ; maybe for this man [Paul VI], he is still the greatest, but I would be surprised if he thought Christ was the only one. Only, Christ has to be the only oneyoud cut out your own tongue rather than say hes not!

0 1963-07-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   But some of the faces I saw had come with the intention of making certain suggestions I saw that (I dont know what their suggestions were, it didnt interest me and I kept sweeping it all away, so it went away). I didnt attach any importance to it, except that I kept answering in the same way (the feather duster), and I thought, This must be putting order somewhere! But today, N. read me a letter and told me the story of a boy who was herea very nice boy who worked well and who suddenly was overcome by disquiet and fear and got so ill at ease that finally he said, My family is calling me, they want me, I must go. Then (I dont know when it happened, it was a while ago), he wrote that some time after he came back home (I dont recall the details), he came to know that a magician was regularly doing black magic against him (he was seeing ugly faces, incense burning, all kinds of odd little gestureshe tells the whole story in his letter and it affected him very much), and that the magician (who I believe was more or less connected with the family!) was doing that regularly to make him leave the Ashram. Then he went to see the magician, or rather someone went to see the magician and told him, The boy is back now, you need not continue, he is here, so there is no more reason to And from that moment on, everything immediately disappeared: his feeling of disquiet and all his visions. Anyway, it was clear proof that the magicians work had put him in that state, and that as soon as the magician stopped his work, everything ceased.
   Well, I have lived many years, and we know those things to exist, but I didnt attach any importance to them because to me they seemed powerless. Indeed, they have never affected me (a few Tantrics did do some magic and succeeded in making me ill, but that had quite another character; this boys story is in the lowest, most material vital domain, you see), and only lately did I notice those little games. They didnt affect me in the leastit was like images shown on a cinema screen, unsightly images, and I just thought, Whats the point? Still, I did my cleanup, out of habit. But then, when I heard that story, I thought, Well, I must be teaching a good lesson or two to all those people who do dirty magic!
  --
   Now Ill try (I always say try because there are always ill-intentioned ears listening in!), anyway, the next step is to give him a new dwelling. This belongs to the domain of things that are not only feasible but done all the time.
   He was very conscious, with a lovely faith. He was an active man, very energetic (a short man). How active! And very energetic, with great authority, oh! The idea of being dependent on people who would have to nurse him he preferred to leave. He was conscious enough to know that the essence of his being, of his experience, is not lost but still there is all that materially one has built painstakingly, and especially in his case, his position is the result of a whole life. I dont know.

0 1963-07-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   A gas belched out from some invisible Fire,
   Of its dense rings were formed these million stars;

0 1963-07-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   Except for certain specialized cells, the other cells arent different, I believe.
   But the specialized cells must be the ones in question, because those in question are fully conscious cellsthey are specialized cells.

0 1963-08-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   Physical Matter, physical substance the very elementary consciousness thats in physical substancehas been so ill-treated (since mans presence on earth, I suppose, because before man, there probably wasnt enough self-consciousness to be aware of being ill-treated; the substance wasnt conscious enough, I suppose, to make a distinction between a normal peaceful state and unfavorable conditions; but anyway, that goes back quite long time), so ill-treated that it finds it very hard to believe things can be different. That consciousness has an aspirationan aspiration especially for a LUMINOUS peace, something that isnt the dark peace of Unconsciousness, which it doesnt like (I dont know if it ever liked it, but it no longer does). It aspires to a luminous peace; not to a consciousness full of various things, not that: simply to a peaceful consciousness, very peaceful, very quiet, very luminous thats what it wants. Yet at the same time, it has some difficulty believing that its possible. I am experiencing it: the concrete and absolutely tangible intervention of the supreme Power, supreme Light and supreme Goodnessit [the consciousness in physical substance] has the experience of that, and every time it has a new sense of wonder, but in that sense of wonder I can see something like: Is it really possible?
   It gives me the impression, you know, of a dog that has been beaten so much that it expects nothing but blows.
  --
   I rarely feel a descent, except at times when the Force rushes downward, from below the shoulders downward.
   Yes, in the body.

0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   That belief in us is obviously what makes us struggle. But I am not so sure it is true Wisdom.
   I dont know.
  --
   I saw in France a patch of garden: it was surrounded by walls, and the land had belonged to someone who took great care of it and had planted flowers in it. It was fairly large, but completely enclosed. That person died. It was in southern France. He died and no one (there were no heirs), no one looked after the garden: it was closed and stayed that way. I saw that garden I dont remember now, but certainly more than five years afterwards. It probably happened that the lock broke little by little and came loose; I pushed the door open and entered. Ive never seen anything more beautiful! There werent any paths any more, there was no order any more, nothing but confusion but what confusion! Ive never seen anything more beautiful. I stood there in a sort of ecstasy. There is a book (I think its Le Paradou by Zola) in which there is a description of a fairy placeit was just like that: all the flowers and plants entangled, in an absolutely disorderly growth, but with a harmony of another type, a much vaster, much stronger harmony.
   It was extraordinarily beautiful.
  --
   But in the meantime, life is beleaguered by thousands of insectsmillions of insects
   Yes.
  --
   No, sometimes the sensation of how life is beleaguered comes to me in wavesyou are beleaguered. Its a perception I have, sometimes very strongly; you cant do anything without being beleaguered by something for everything, everywhere, in every detail. For a year or two Ive had that sensation. Sometimes its revolting or else distressing. Ive never felt it so strongly as during these last years that sensation of being beleaguered, assailed.
   All sorts of things come that way; at one period one thing, at another period another thingthose are periods of inner transformation. For instance, the sense of a universal duplicity (what in the Vedas they call crookedness): the impression that nothing goes straight. I have extraordinary examples of writing a sentence with a clear, precise will, and it was understood (by someone with perfect goodwill) in quite another way, according to his own vision of things. It happened a few days ago. But it happens all the time! I say something, which to me is as clear as can be, and its understood absolutely differently, sometimes the very opposite! So theres the feeling, the sensation that EVERYTHING is that way, all life is that way, all consciousnesses are that way, all vibrations are that wayinstead of going straight, everything is crooked. Its so strong that, as you say, it almost makes you feel sort of ill-at-ease. You are disgusted, it makes you feel sick.

0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   During all that period of concentration and meditation on what happens in a body after death (I am speaking of the bodys experience after what is now called death), well, several times the same kind of vision came to me. I had been told (shown and told) of certain saints whose bodies did not decompose (theres one here, there was one in Goafantastic stories). Naturally, people always romanticize those things, but there remains the material fact of a saint who died in Goa, left his body in Goa, but whose body didnt decompose.5 I dont know the story in all its details, but the body was removed from India, taken away to China and remained buried there, in Hong-Kong, I believe (or somewhere in that region) for a time; then it was taken out, brought back here, buried again. For ten or twelve years it stayed buried in those two places: it didnt decompose. It dried out, became mummified (dried out, that is, dehydrated), but it remained preserved. Well, this fact was presented to me several times as ONE of the possibilities.
   Which means, to tell the truth, that everything is possible.

0 1963-08-21, #Agenda Vol 04, #The Mother, #Integral Yoga
   These days, I dont know whether it has come to the last battle, but it has descended very deep into the cells worst-lit realm: what still belongs most to the world of Unconsciousness and Inertia and is most foreign to the divine Presence. It is, so to say, the primal substance that was first used by Life, and it has a sort of inability to feel, to experience a reason for that life.
   In fact, its something I had never experienced [that absence of meaning]; even in my earliest childhood, when there was no development, I always had a perception (not a mentalized but a vibrant perception) of a Power behind all things which is the Raison dtre of all thingsa Power, a Force, a kind of warmth.

0 1963-08-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   I told you that the only process Ive known, and which recurred several times in my life, is to renounce an error. Something you believe to be truewhich probably was true for a timeon which you partly base your action, but which, in actuality, was only one opinion. You thought it was a truthful finding with all its logical consequences, and your action (part of your action) was based on it, so that everything proceeded from it automatically. Till suddenly an experience, a circumstance or an intuition warns you that your finding isnt so true as it appeared to be (!) Then there is a whole period of observation and study (sometimes too it comes as a revelation, a massive proof), and then its not just your idea or false knowledge that needs to be changed, but also all its consequences, perhaps an entire way of acting on a particular point. At that moment, you get a sort of sensation, something that feels like a sensation of renunciation; that is to say, you have to undo a whole collection of things you had built. Sometimes its quite considerable, sometimes a very small thing, but the experience is the same: the movement of a force, a dissolving power, and the resistance of all that must be dissolved, all the past habit. It is the contact of the movement of dissolution with the corresponding resistance that probably translates in the ordinary human consciousness as the sense of renunciation.
   I saw that very recently; its something insignificant, the circumstances are completely unimportant in themselves (its only the study of the whole that makes it interesting). Its the only phenomenon that has recurred several times in my life and which for that reason I know well. And as the being progresses, the power of dissolution increases, becomes more and more immediate, and the resistance lessens. But I remember the time when the resistances were at their highest (more than half a century ago), and it never worked in any other way: it was always something outside menot outside my consciousness but outside my will something that resists the will. I never had the feeling I had to renounce things but I felt as if I had to exert a pressure on them to dissolve them. Whereas now, the farther I go, the more imperceptible the pressure becomes, its immediate: as soon as the Force that comes to dissolve a collection of things manifests, theres no resistance, everything gets dissolved; on the contrary, theres hardly any sense of liberation theres something that is amused every time and says, Ah, again! How many times you limit yourself. How many times you think youre constantly moving on, smoothly, without stopping, and how many times you set a little limit to your action (it isnt a big limit because its a very little thing within an immense whole, but its a limit nonetheless). And then when the Force acts to dissolve the limit, at first you feel liberated, you feel a joy; but now its not even like that any more: there is a smile. Because its not a sense of liberationyou very simply remove a stone that stands in your way.

0 1963-08-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had already told you about my misgivings.1 As to the motives for the decision, it always boils down to the same point: a sincere (though ambiguous) will of ecumenism, a broad rather than deep intellectual curiosity, permit mentalities such as those that give our firm its orientation and public image to pay some attention to academic essays regarded (wrongly so in the present instance) as dealing with the famous Eastern spirituality. But as soon as the essays are lived from within, the goodwill withdraws into its shell. The reaction is even worse if the author is a renegade, a Westerner who has gone over to the enemy side. (I can vouch for that!2) I must emphasize that this whole process is not only unintentional but, more than that, unconscious (which is not an excuse but an aggravating circumstance). The opposition put up against your first manuscript3 rather hardened with the second, a much more personal book, I mean less detached, still less objective than the firstand more ample. Through the medium of literature, you were able to convey whatever you liked. Through a direct essay, you will reach and so much the worse, or so much the betteronly those who seek. Our firm and its public do not belong, for that matter, to the category of those who seek.
   Hes conscious!
  --
   The Americans are more open, because they have remained more childlike they think they know everything on a material level, but they also know that there are things they dont know. While the others they are beyond childish religious beliefs, of course!
   Its not even true, for as soon as a little something stirs within (gesture at the heart center), they plunge back into their Catholicism.

0 1963-08-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   And I see very well that if we let ourselves be carried along instead of having that absurd resistance of habit, if we let ourselves be carried along, there would come a sort of very (same round, global gesture) very soft thing, in the sense of smooth, very soft, very complete, very living, and with a very intimate perception of things. Along with a knowledge that becomes if there werent that mixture of the old habit, it would be really extraordinary: the perception of things not as if they were outside, but an INTIMATE perception. When someone enters the room, for instance, or when the clock is about to strike, you know it just (I cant say a second, its a thousandth of a second), just before it takes place materially; which gives you the feeling of a foreknowledge, but its not that! Its not a foreknowledge, its It belongs to the realm of sensation, but its other senses. The FOREMOST feeling you get is one of intimacy, that is to say, there is no more distance, no more difference, no more seer and thing seen; yet, there is in it what corresponds to vision, hearing, sensation, all the perceptions, taste, smell and all of that.
   There is here a very concrete change from before, very perceptible.

0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   For them, all the experiences men have are the result of a mental phenomenon: we have reached a progressive mental development (they are at a loss to explain why or how!), anyhow it was Matter that developed Life, Life that developed Mind, and all of mens so-called spiritual experiences are mental constructions (they use other words, but I believe thats their idea). It is, at any rate, a denial of all spiritual existence in itself and of a Being or Force or Something superior which governs everything.
   As I said, I dont know what their position is today, what point they have reached, but I was in the presence of a conviction of that type.
  --
   But then, once you are here on this earth and you have to go to the end, even if the end is nothingness, you go to the end and its just as well to do so as best you can, that is to say, to your fullest satisfaction. I happened to have some philosophical curiosity and to study all kinds of problems, and I came upon Sri Aurobindos teaching, and what he taught (I would say revealed, but not to a materialist) is by far, among the systems men have formulated, the most satisfying FOR ME, the most complete, and what answers the most satisfactorily all the questions that can be asked; it is the one that helps me the most in life to have the feeling that life is worth living. Consequently, I try to conform entirely to his teaching and to live it integrally in order to live as best I can for me. I dont mind at all if others dont believe in itwhether they believe in it or not is all the same to me; I dont need the support of others conviction, its enough if I am myself satisfied.
   Well, theres no reply to that.
  --
   Then his son doesnt belong to the creation?
   He is the son of Godnot so the others.
  --
   But Adam belonged to the creation, didnt he?
   Yes, while Christ isnt human, he is the son.
  --
   But naturally, from an intellectual point of view, all those things are explained and find their placeman has never thought anything that wasnt the distortion of a truth. Thats not the difficulty, its that for religious people there are certain things they have a DUTY to believe, and to allow the mind to discuss them is a sinso naturally they close themselves and will never be able to make any progress. Whereas the materialists, on the other hand, are on the contrary supposed to know and explain everything they explain everything rationally. So (Mother laughs), precisely because they explain everything, you can lead them where you want to.
   There.

0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had several hours of concentration regarding that decrease of energy in your body; not an illness: a decrease of energy in your body2 (you add mental things to it, but thats your affair, mon petit, you will correct that). I had several hours of concentration, and I even reproached the Lord, telling Him that really if thats the effect I have on people, (laughing) its not worth mentioning, Id better leave! (There was a conjunction of a good number of things.) I dont believe a word of my complaint! But anyway (laughing) I make it just like that.
   Immediately, there came a massive descent, and everything was blissful I said to myself, Lord, its up to You. Its up to You to have me here, its up to You to have me act; I dont act, You are the one who acts. The result is up to You, but as far as I can see, if I am allowed to see, I dont find that logical!
  --
   A state of continuous exhaustion (which has lasted for three years now). In fact, medicine would have called it "tuberculosis," but Satprem did not believe in medicine.
   It will break and dissolve a year later. As Mother will explain to Satprem later, the "transition" consisted in removing Satprem's entire vital being (which normally causes one to die) in small doses.

0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   Last night was less pleasant. There were again those things collapsing. I was below, you see, trying to go back up to my room, and every time I tried to go back up, all the means to do so disappeared or were done away with. Now Ive chased it all away because it was tiring. But one thing I do remember: I was climbing up a sort of not stairs or a ladder, it was a very queer thing, like blocks of dark red stone, and they were all crumbling and coming apart. It ended up annoying me, and I had a movement not of anger, but of self-assertive will and everything vanished. You feel its adverse formations trying to harass you, until I cant say I lose patience, but something gets angry (is it angry? Asserts itself, rather: Ah, no! Enough!) and instantly, pfft! it all goes away. But then I found myself on a road I knew very well, but there was such a crowd! A crowd, a crowd: all the schools of the world were coming there for their holidays. There were troops of kids led by matrons and teachers, myriads and myriads of them! And also children who stopped and played on the ground; but all those children knew me very well, and when I arrived, they would take their things out of the way to let me throughweeny little kids this high. Then I met a symbolic person (not a human person) whom I know very well, she was pale blue (that is to say, a being of the higher mind, a force of Nature in the higher mind), I know her very well, she is very often with me. She explained to me her difficulties and I explained to her what she should do; I told her, Ive already told you several times, its like this and like that. She stayed beside me a very long time, and she asked me, Why do I always have to leave you? I answered her, Dont worry; everything is fine now. It went on for a long time. But it was interesting, a very pleasant, very refined contact: a beautiful girl that is, a beautiful thought or a beautiful idea. A beautiful girl. And she had in her charge an innumerable amount of kids (Mother laughs), so she was somewhat worried at times, and I explained to her what she should do.
   I feel a sort of tenderness towards that person.

0 1963-10-05, #Agenda Vol 04, #The Mother, #Integral Yoga
   It was what corresponds to the owners they were the owners, in the sense that they had built everything and everything belonged to thembuilt and organized everything. Maybe they are gods?
   I had no consideration for them (I dont know how to explain this), not only no respect, but no consideration: they were just owners. Only, I lived at the very top of the house. And in that house, everyone obeyed me (obeyed, well, in appearance). They were the owners or the management. But they werent responsible to me, they didnt take orders from me; they didnt need to ask me before doing somethingnor was I responsible to them. But I didnt have the feeling of being any more at home there than anywhere else; yet I had undeniably my room there, at the very top of the house.

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Satprem first decided not to publish in full the following conversation on Tantrism. Then, after Mothers departure, when he saw that same Tantrism trying to spread through Auroville, he changed his mind and decided to publish the conversation in full, preceded by a note which we are inserting below. This note was written in 1979.)
   Every time a new truth has attempted to manifest upon earth, it has been immediately attacked, corrupted and diverted by pseudo-spiritual forceswhich did represent a certain spirituality at a given time, but precisely the one that the new truth wants to go beyond. To give but one example of those sad spiritual diversions which clutter History, Buddhism was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the eternal fact that the Past clings to its powers, its means and its rule. As Mother said in her simple language, Whats wrong is to remain stuck there. And Sri Aurobindo with his ever-present humor: The traditions of the past are very great in their own place, in the past. We could expect the phenomenon to recur today. In India, Tantrism represents a powerful discipline from the Past and it was inevitable that Mother should experience the better and the worse of that system in her attempt to transform all the means and elements of the old earththis Agenda has made abundant mention of a certain X, symbol of Tantrism. Now, as it happens, we are witnessing the same phenomenon of diversion, and today this same Tantrism is seeking to divert the new truth by convincing as many adepts as possible not to say Mothers Mantra, which is too advanced for ordinary mortals, and to say Tantric mantras in its stead. This is purely and simply an attempt to take Mothers place. One has to be quite ignorant of the mechanism of forces not to understand that saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth. Mother had foreseen the phenomenon and forewarned me in the following conversation. Unfortunately, until recently, I always wanted to believe that Tantrism would be converted. Nothing of the sort. It is attempting to take Mothers place and lead astray those who are not sincere enough to want ONE SINGLE THING: the new world.
   ***
  --
   Here is what happened: I do my usual bath of the Lord and it is arranged that, after a time, Champaklal opens the doorwhich signals to me the end of the visit. So I looked at X, just to see (I had looked at him several times before, but there was nothing particular), I looked at him and saw in front of him a sort of mass of substance, not material but responsive to a mental formation, which means that mental thought and will can make this substance take different shapes I know it (Mother makes a gesture of fingering the substance), its very like the sort of substance mediums use for their apparitions (less material, more mental, but anyway the same kind). There was a sort of mass in front of him, which was hiding him; it wasnt luminous, not black either, but dark enough. So I looked at it, STARED at it to see what it was, and as I was staring, I saw that there was a will or an effort to give that mass of substance a shape. It was exactly in front of Xs head and shoulders. And there was a will to give it a shape (gesture of molding). As I stared very carefully, it took the shape of Sri Aurobindos head as it appears in newspapers and magazines (what I call the popular Sri Aurobindo, as he is shown in books), the substance took that form. Immediately I thought (ironic tone), Oh, its the popular form, that doesnt resemble him! And instantly, the substance rearranged itself and took the form of Cartier-Bressons Sri Aurobindo1 (the three-quarter face photo, where he is seated in his armchair). That was better! (Mother holds back a chuckle) It wasnt yet quite good, but anyway it was better (although, mind you, it had neither light nor life: it was mattera subtle matter, of courseput into shape by a mental will). So I began to wonder: Whatever is this?! Does he want me to believe that Sri Aurobindo is in him, or what? Because Xs head and shoulders had completely disappeared, there was nothing left but that. And I thought (not a strong thought, just a reflection): No, its not very good, really not very lifelike! (Mother laughs) Then there was a last attempt and it became very like the photo that was taken when he left his body (that photo which we stood on end and called Meditation), it was very like the photo, (in an ironic tone) a very good likeness. And it stayed. So I thought, Oh yes! This is the photo.
   Then I concentrated just a little and thought, Lets see, now. Whom is he trying to delude? And instantly, everything vanished. And I saw X, his head.
  --
   Nevertheless, there was a very strong WILL to make me believe it was Sri Aurobindo I saw it, you understand.
   It annoyed me a little.
   At first I thought, My goodness! Who does he take me for? (Laughing) A fool who can be made to believe that the moon is made of green cheese? Then I decided I wouldnt say anything until he left: I wanted to wait till I saw him a second time. Then I made a very strong formation and I said to Sri Aurobindo, If there was really anything of you in that, well, let it occur again next time. And yesterday, I kept watching all the time, attentively, very carefullyabsolutely nothing happened.
   I didnt like that very much.
   You understand, I know those things, I have seen thousands of them! Only, as it happens, for more than half a century I have sensed the difference in a most sharp way. I think I told you already that when I returned here from Japan, there were difficulties: once, I was in danger and I called Sri Aurobindo; he appeared, and the danger went away2he appeared, meaning, he came, something from him came, an EMANATION of him came, living, absolutely concrete. The next day (or rather later the same day), I told him my experience and how I saw him; that worried him (it was an unceasing danger, you see), and he very strongly thought that he should concentrate on me to protect me. And the next day, I saw him but it was an image, a mental formation! I told him, Yes, you came in a mental formation, it wasnt the same thing. Then he told me that this capacity of discernment is an extremely rare thing. But I always had it, even when I was small. Its a sensitiveness in the perception. And indeed I believe that very few people can sense the difference. So with X, my first impression was, My goodness, to do this to me! Well, really, I have some experience of the world, I cant be so easily made to believe that the moon is made of green cheese!
   And yesterday, it was all very peaceful: X was there all the time with nobody in front of him, not pretending anything. But the first time, as he expected some result, he stayed on for ten minutesprobably he was expecting some reaction (I never told him that Sri Aurobindo is with me all the time, that we talk to each other every night). Anyhow, he was probably expecting some enthusiasm on my part (!) There you are.
   [Satprem cannot believe what Mother has just told him:] It was a will coming from him? It wasnt someone else who used that substance?
   No. It was either he or his guruhis guru interferes in many things. And I saw his guru several times by his side I wasnt positively sure it was X, but if it wasnt X, it was his guru, it can only be one or the other. And it was done DELIBERATELY, to make me think that Sri Aurobindo was there, in X, using X as a means of expression.
  --
   You see, what I do is this: the thing comes, its taken up, presented (gesture to the Heights) as though it were mine: But look, see how I am (but its the Ithe great I), its presented to the Lord, very humbly, with the sense and feeling of complete helplessness I simply say, Here, change it. The feeling that only He can do it, that everything that people have tried everywhere appears childisheverything appears to be childish. The most sublime intelligence seems to me childish. All the attempts that are made to enlighten, organize, educate mankind, to awaken it to a higher consciousness, to give it mastery over Nature and its forces, all of itall of it, which for a human vision is sometimes utterly sublime, seems absolutely like children playing and having fun in a nursery. And children who love dangerous games, who believe TERRIBLY in what they do (as do children, naturally). I have never met more serious and stern a justice than the justice children have in their games. They really take life seriously. Well, thats exactly the impression it makes on me: the impression of a mankind in infancy which takes what it does with ferocious seriousness. And which will never get out of itit will never get out of it, it lacks the little something (which may be really nothing at all), a very little something thanks to which ah, everything becomes clear and organizedall that comes from mankind always BORDERS on Truth.
   So the only thing I can do is this (gesture of presenting): Look, Lord, see how ignorant and powerless we are, how utterly stupid we areits up to You to change it. How do you change it? You cant even imagine the change, you cant even do that. So all my time (same gesture)not from time to time: constantly, day and night, without letup, day and night without letup. If for an interval of one or two minutes this isnt done, there is something that catches up: Oh, all that time wasted! And if I take a close look at what happened, then I see; I see that for these few minutes, I was blissful in the Lord, letting myself live blissfully in the Lord; so I no longer presented things to Himit happens two or three times a day. A relaxation, you know, you let yourself flow blissfully in the Lord. And its so natural and spontaneous that I dont even notice it; I notice it when I resume my attitude (same gesture to the Heights) of transferring everything to the Lord every minute.
  --
   Things are increasingly AS THEY ARE: exact, without complications. I have noticed that with people, even the most sincere and straightforward, there is always a kind of coating, an emotive coating (even with the coldest and driest), something that belongs to the vital; an emotive coating that makes things fuzzy, uncertain and allows a game that gives them a feeling of all sorts of mysterious forces at playthings are very clear, very simple, very, oh, very simple, and that coating brings along a sort of confusion. Its not sentiment, not emotion either, its something something that LOVES uncertainty, the unknown, the unexpectednot positively chance (its not so strong), but which loves to live in that, in in fact, in Ignorance! Which loves not to know whats going to happen. Even the simplest things, the most obvious, have all that coating over them.
   Look, for instance, how many people, even the most serious, love to have their fortune told: reading the hand, reading the handwriting (I am pestered with people who ask me things like that), but anyway, even regardless of any spiritual idea, that sort of interest people find in being told, See, your life line will last up to here. People love it! They love it, they love to remain in their uncertainty. They love their ignorance. They love that unknown the unknown full of mysteries. They love the prophet who comes and tell them, This is what you will do. This is what is going to happen to you. It seems so childish! Its the same as the taste for theater, its the same thing (not the playwright, but the spectator who watches the play without knowing how it will end), or again the taste for novels the taste for the unknown. But then thats very close to the taste for the marvelous.

0 1963-10-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   The big difficulty is that tamasic stupidity. Yesterday, in this connection, I had the experience of a young couple who came to see me. (It has become a custom nowadays that young people who are going to marry and whose families I know, or who live here, come to receive my blessings before marrying! Thats the new fashion.) So they came. The girl was educated here and the boy stayed here for quite a long time, working here; anyway, they want to marry. The boy went searching for a job; he had trust [in Mother] and found one. He is I cant say conscious because it isnt like consciousness, I would call it rather superstition (!) but its a superstition on the right target! The movement is ignorant, but well directed, so it works; not that he has an enlightened faith, but he has faith. All right. Things are fine and he does very well. So they came yesterday to receive my blessings. Then they went. And they left behind in the room a vital formation, very bubbly, absolutely ignorant, very bubbly with a joie de vivre, a joie de vivre so blissfully ignorant of all possible difficulties, all possible miseries, and not only for oneself but for everyone! You know, that joie de vivre that says, Oh, it doesnt matter to me if we are born and dielife is short, well, let it be good, thats enough. No mental curiosity, no urge to know the why of the worldall that is nonsense, we neednt bother about it! Lets be happy, have some fun, and do as well as we can. Thats all. That formation was so strong, you know, in the room that I saw it and had to find a place for it. It put me in contact with a whole domain of the earth, of mankind, and I had to put it in its proper place, put it in order and organize it. It took me a little time (long enough, maybe three quarters of an hour or an hour), I had to order and organize everything. Then I saw how widespread it is on earth. (Note that these young people belong to the top of society, they are regarded as very intelligent, they are very well educated, in a word, its about the best you can find in mankind! Not the dregs, far from it.) And I wondered if it isnt even more widespread in Western countries than here I think it is. At that moment I came into contact with everywhere, and, well, the everywhere was really quite extensive.
   Afterwards, I asked myself, But what the devil can be done with all this? Disturb these people? They are quite incapable of getting out of their condition in this life and will probably need many, many, many lives to awaken to the NEED TO KNOWas long as they can move about, you know (laughing), as long as they can move about and things arent too painful, theyre quite contented! And then, in addition, there is, all the way down, that whole inert mass, you know, of men who are very close to the animalwhat can be done with that? If that too has to be ready, it seems to me impossible. Because that young couple, according to human opinion, are very fine people!
   So how many HOW MANY consciousnesses must there be, what quantity, if we may say (intensity, there is: off and on it shines like stars), what is the mass of consciousnesses necessary to enable this new world to come down on earth? Otherwise, what would happen to it? It would be swallowed up. Like in 60, when I saw the supramental forces descend (mon petit, what a sight it was! They were descending, it was stupendous, marvelous; they were like torrents, you felt as though they were going to inundate everything), and then, from below, there rose up great, dark blue masses like this, and they went vroof! (gesture of engulfing) And everything was swallowed up.
   So it would be the same thing PHYSICALLY, you understand.
  --
   When Sri Aurobindo was here, there was a boy who was quite uncontrollable: he had fits of anger which he couldnt control (not that it occurred to him to control them!). He was an engineer and a very intelligent boy (but that makes no difference), and once, while Sri Aurobindo was in my room, this boy came up the stairs and had me called. I went out to see him. Then he flew into a great rage, began shouting and in his rage tried to rush at me. Well, I simply put my two hands on his shoulders, without an effort, like tha the went tumbling down the stairs. Quite simply, I stopped him from coming near by touching his shoulders. But that was clearly Kali. Sri Aurobindo came and I told him what had happened. (The boy had got back to his feet and was climbing the stairs again; when he saw Sri Aurobindo, he scampered off! He never did it again, of course.) But that was clearly Kali: when Kali wants to, she can be very strong, but that still belongs to the realm of terrestrial things. She is very strong: I simply stopped the boy from coming near, I put my hands on his shoulders, he lost his balance and fell all the way down the stairs, he rolled right down the stairs. So I thought it was Sri Aurobindo who had made Kali intervene (he had heard that demented boy shout, you see).
   Its not the same thing. Long ago, when Sri Aurobindo was here, Kali used to come from time to time but it still belongs to this world, its not the same thing [as the supramental Power].
   Another time, a fellow (there are some demented characters of that kind) had come from Australia: he was a teacher and had been given classes in the School. He started to preach un believable thingshe was God incarnate, you see! Until the day it began to be a pain in the neck. And he had declared he would stay here forever. People were annoyed, everyone was annoyed, they didnt know what to do. I was in my room here (it was three years ago, maybe four). I remember: I was sitting on my bed (at the time I used to work on my bed, over there), and I received a letter in which I was told in short, that it had become impossible, intolerable, that he could not be kept here. So I concentrated for a minute and Kali arrivedKali in her battling mood, a black, dancing Kali. I told her, Why dont you go on his head? (Laughing) She went and did her dance on his head the next day, he wrote he was leaving the Ashram. In this case, it was very clear: the day before, he had declared that he wouldnt budge, that he intended to stay here and continue his lessons, and that we would have to send him away forcibly for him to go (they had told me all this quite tearfully). Kalis dance convinced him he had better go!

0 1963-11-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   If we look at it from a psychological standpoint On the mental plane, its very easy; on the vital plane, its not too difficult; on the physical plane, its a little heavier, because desires are passed off as needs. But there too, there has been a field of experience these last few days: the study of medical and scientific conceptions on the bodys makeup, its needs, and whats good or bad for it. And all this, in its essence, again boils down to the same question of vibrations. It was quite interesting: there was an appearance (because all things as the ordinary consciousness sees them are nothing but appearances), there was an appearance of food poisoning (mushrooms that are thought to have been bad). It was the object of a particular study to find out whether there was something absolute about the poisoning, or whether it was relative, that is, based on ignorance, a wrong reaction and the absence of the true Vibration. And the conclusion was as follows: its a question of proportion between the amount, the sum of the vibrations that belong to the Supreme, and the sum of the vibrations that still belong to darkness. Depending on the proportion, the poisoning appears as something concrete, real, or else as something that can be eliminated, in other words, that doesnt resist the influence of the Vibration of Truth. And it was very interesting, because, immediately, as soon as the consciousness became aware of the cause of the trouble in the bodys functioning (the consciousness perceived where it came from and what it was), immediately the observation began, with the idea: Lets see what happens. First set the body perfectly at rest with the certainty (which is always there) that nothing happens except by the Lords Will and that the effect too is the Lords Will, all the consequences are the Lords Will, and consequently one should be very still. So the body is very still: untroubled, not agitated, it doesnt vibrate, nothingvery still. Once this is achieved, to what extent are the effects unavoidable? Because a certain quantity of matter that contained an element unfavorable to the bodys elements and life was absorbed, what is the proportion between the favorable and the unfavorable elements, or between the favorable and the unfavorable vibrations? And I saw very clearly: the proportion varies according to the amount of cells in the body that are under the direct Influence, that respond to the supreme Vibration alone, and the amount of other cells that still belong to the ordinary way of vibrating. It was very clear, because I could see all the possibilities, from the ordinary mass [of cells], which is completely upset by that intrusion and where you have to fight with all the ordinary methods to get rid of the undesirable element, to the totality of the cellular response to the supreme Force, which renders the intrusion perfectly innocuous. But this is still a dream for tomorrowwere on the way. But the proportion has become rather favorable (I cant say all-powerful, far from it, but rather favorable), so that the consequences of the ill-being didnt last very long and the damage was, so to say, minimal.
   But all the experiences nowadays, one after the otherall the PHYSICAL experiences, of the bodypoint to the same conclusion: everything depends on the proportion between the elements that respond exclusively to the Supremes Influence, the half-and-half elements, on the road to transformation, and the elements that still follow Matters old vibratory process. The latter appear to be decreasing in number, to a great extent, but there are still enough of them to bring about unpleasant effects or unpleasant reactionsthings that are untransformed, that still belong to ordinary life. But all problems, whether psychological or purely material or chemical, all problems boil down to this: they are nothing but questions of vibrations. And there is the perception of that totality of vibrations and of what we could call (in a very rough and approximative way) the difference between the constructive and the destructive vibrations. We can say (to put it very simply) that all the vibrations that come from the One and express Oneness are constructive, while all the complications of the ordinary, separative consciousness lead to destruction.
   (long silence)
  --
   This can be seen for everything. Take, for example, an external field of action, in the outer world and with outer things (naturally, to say it is outer is simply to put yourself in a false position), but, for example, if in the highest consciousness, the Truth-Consciousness, you tell someone, Go (I am giving one example among millions), Go and see so-and-so, tell him this to obtain that. If the person is receptive, inwardly immobile and surrendered, he goes, sees the other person, tells him, and the thing happenswithout the SLIGHTEST complication, just like that. If the person has an active mental consciousness, doesnt have total faith and has all the mixture of ego and ignorance, he sees the difficulties, sees the problems to be resolved, sees all the complicationsnaturally, they all occur! So according to the proportion (everything is a question of proportion, always), according to the proportion, it creates complications, it takes time, the thing is delayed, or, a little worse, it is distorted, it doesnt occur exactly as it should, it is changed, diminished, distorted, or, finally, it doesnt occur at allthere are many, many degrees, but it all belongs to the domain of complications (mental complications) and desire. Whereas the other way is immediate. Examples of those cases (of all cases) are innumerable, so also are the examples of the immediate case. Then people tell you, Oh, youve worked a miracle! No miracle was worked: it should always be that way. Its because the intermediary did not add himself to the action.
   I dont know if thats clear, but anyway

0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yes, thats what I felt. Would you believe that lately, for about two or three weeks, there has been a kind of craving for effects (what YOU call results), effects. To me, they were effects. And I said to myself, Thats odd, Ive never had that in my life, I am absolutely indifferent, why this craving?All the time I keep catching your illnesses! Say, thats not very nice! (laughter)
   Ah, now I understand! I said to myself, Where is it coming from? Where is it coming from?
  --
   All these last few days, it has been coming as as proofs, proofs that can crush any doubt: proofs of the Supremes omnipresence in the apparently MOST UNCONSCIOUS MATTER something so overwhelming that the rational reason can hardly believe it. But it is forced to. Only, of course, you notice it when you have reached that most tenuous degree of attention and when, instead of wanting great things that cause a lot of noise and movement and appear very dazzling, you content yourself with observing very, very little, very tiny things that are to our pretentious reason perfectly insignificant, but to the Lord are crushing proofs.
   But I dont need proofs! I dont doubt for a second, there isnt one doubt in my consciousness.
  --
   I tried to find out why your physical life began (well, not quite began, but you were very, very young, just the same) with such a painful experience [the concentration camps]. And I saw why: it was like a separationnot separation, but disentanglement, you understand? There are two things in every human being: what comes from the past and has persisted because it is formed and conscious, and then all that dark, unconscious mass, really muddy, that is added in every new life. Then the other thing gets into that and finds itself imprisoned, you knowadulterated and imprisoned and generally it takes more than half ones life to emerge from that entanglement. Well, for you, care was taken to more than double the dose at the beginning, and it caused a kind of tearing apart: one part went up above, another part fell down below. And the part (it acted almost like a filter), the part that rose up was very cleansed, very cleansed of all that swarming: its becoming very, very conscious of the mixture. Just see, today, the whole morning until I was swamped with work by people, till then there was a sharp awareness of the part of the being that still belongs, as I said, to Unconsciousness, to Ignorance, to Darkness, to Stupidity, and is not even as harmonious as a tree or a flower; something thats not even as tranquil as a stone, not even as harmonious and not even as strong as the animal something that is really a downfall. That is really human inferiority. And maybe (no, I shouldnt say maybe: I know) it was necessary for things to settle downsettle, you know, as when you let a liquid settle? Thats exactly it: its the Light that settles, the Consciousness that settles. And indeed its true, there is in you a part that has entirely settled. Every time I see it (it comes in the course of the work, you understand), its lovely in its quality of light, its quality of vibration, and it has settled considerably. But its true that there is also a kind of sediment, a deposit (deposit, you know?) which is a bit heavy thats what youre conscious of.
   But you shouldnt say me! Its not you, that residue isnt you! But you are indeed conscious of the Light, arent you?
  --
   We must endure. The victory belongs to the most enduring.
   There are times when one is disgusted, and thats just when one should remember this. Now, your disgust may have reasons of its own (!) But you have only to endure. You know, there is one thing, I dont know if you have savored it yet: as soon as you have a difficulty, dissatisfaction, revolt, disgustanythingfatigue, tension, discomfort, all, all that negative side (there are lots and lots and lots of such things, they take on all kinds of different colors), the immediate movementimmediateof calling the Lord and saying, Its up to You. As long as you try (instinctively you try to arrange things with your best light, your best consciousness, your best knowledge), its stupid, because that prolongs the struggle, and ultimately its not very effective. There is only one effective thing, thats to step back from whats still called me and with or without words, it doesnt matter, but above all with the flame of aspiration, this (gesture to the heart), and something perfectly, perfectly sincere: Lord, its You; and only You can do it, You alone can do it, I cant. Its excellent, you cant imagine how excellent! For instance, someone comes and deluges you with impossible problems, wants you to make instant decisions; you have to write, you have to answer, you have to sayall of itand its like truckloads of darkness and stupidity and wrong movements and all that being dumped on you; and its dumped and dumped and dumpedyou are almost stoned to death with all that. You begin to stiffen, you get tense; then, immediately (gesture of stepping back): O Lord. You stay quiet, take a little step back (gesture of offering): Its up to you.
  --
   Ive witnessed the most complete panorama of all the idiotic things in this life,1 they were shown to me as in a complete panorama: passing from one to another, seeing each of them separately and how they combined with each other. And then: Why? Why should one choose this? (A childs question, which one asks immediately.) And immediately, the answer: But the more (lets say central to be clearer) the more central the origin and the more pure in its essence, the greater the ignoble complexity below, as we could call it. Because the lower down you go, the more it takes an essential light to change things.
   Once youve been told this very nicely, youre satisfied, you stop worryingits all right, you take things as they are: Thats how things are, its my work and I do it; I ask only one thing, it is to do my work, all the rest doesnt matter.

0 1963-11-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   No. You know, what lends force to the opposition is superstitious ignorancesuperstitious in the sense of a sort of faith or at least of belief in Destiny, in Fate. Its ingrained, as if woven into the human substance. They have the same superstition, the same superstitious belief in what is favorable to them as in what is unfavorable; in the divine Power as in the adverse powerits the SAME attitude. And thats why the divine Power doesnt have its full force, and also precisely why the adverse force has so much power over them, because its absolutely a movement of Falsehood, of Ignoranceof total Ignorance.
   Recently, I was following the thing down to the smallest detail, in everybodys mentality. Even in those who have read Sri Aurobindo, who have studied Sri Aurobindo, who have understood, who have come into contact with that region of light, its still there its still there. Its very yes, its very tightly woven into the most outward and material part of the consciousness. Its a kind of submissiveness, which may be quite re bellious, but which gives a sense, as you said, of something hanging over your head and shoulders: a sort of Fate, of Destiny.

0 1963-11-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   Do you believe in Muses?
   In Muses?! [Satprem is taken aback] I believe in inspiration.
   Because I saw It was so precise, so concrete, material, that for a moment I wondered whether it was physical or not. There was only the arm and shoulder of someone who stood behind you, but veiled, that is, as if behind a mist so as not to be seen. It was a womans arm, very young, a very milky white, and a little roundednot fat (!), but without angles. There was a hand and an arm, very white-skinneda milky white and I could see the beginning of a sort of silver dress. She had words and sheets of paper, and she was arranging words on the sheets, and then the words were written in black on the sheetsshe had the words and the sheets separately, and she arranged the words on the sheets and then put the sheets in front of you. She was standing behind you. But not a vague and imprecise vision, it was very, very material. (smiling) So I wondered if you have a Muse?

0 1963-12-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   But anyway, its settling downwe are in the years of settling down. Everyone is caught by his own illusionits always the mirage of an illusion. She [Y.] is convinced, it is her very deep belief, that she is causing the Supermind to descend upon earth. And many, many people among those I know are caught by that illusion; so they go off at a tangent far away from the Truth, towards a fabulous realization.
   Pride, vanity thats the worst trap. And when they feel that sort of vital force in them [as Y. does], they believe all at once that they have caught the Thing.
   The farther I go, the more I feel the opposite: I find everything poorso very poor.
  --
   Mother often said that every individual belongs to a particular type and that through a single individual she could reach thousands of individuals of the same type.
   ***

0 1963-12-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   No, its not an individual: its a universal way of being. Its always that way: things arent positively impersonal, but they do not belong to one person; they are universal ways of being.
   I mean, there was no human instrument, was there?
  --
   Anyway, things went back to normal fairly quickly at the time. But the other day, the 9th, there was a return of that attack, as though that ill will hadnt been completely eliminated, completely defeated there was a return. It didnt have the same effect, but it was painful. A curious feeling, as if (I was sitting at the table, as I always do on mornings when there is meditation), then at the beginning, in some parts of the body, the cells seemed to be grating. I concentrated, I called, and I saw there was a battlea formidable battle being waged down below. It was grating, its curious. A kind of grating of things that arent smooth. And I wondered, When will it be able to relax? Then spasms here, at the solar plexus. And on those days, the doctor and P. always stay here for the meditation; but I was in trance, in my battle, when suddenly I felt a pressure on my pulse (laughing): it was the doctor, who had got up from his meditation (I must have been making some strange noises!) and was feeling my pulseit seems my pulse was fading! But I didnt come out of my trance (I was conscious, but I didnt come out of it), I stayed like that till the end of the meditation, even a little afterwards. Then when the grating diminished, I came out of the trance and saw them both standing in front of me. I gave them a nice smile and told them, Its all right. And I lay down. Then I went into a deep trance, completely out of the body, and everything returned to normal.
   Afterwards I took a look. I wasnt too happy: To do that during the meditation! And I was told that it could be done only during the meditation and not at any other time, in activity or even in concentration, because its not the same thing: it could be done only in deep meditation. So I said, Very well. And I was also shown that there was a concrete result, a kind of partial victory over that type of ill willa very, very aggressive ill will, extremely aggressive, which belongs to another age: its something that no longer has the right to exist on the earth. It must go.
   Its the same thing, moreover, which brought about Kennedys assassination. And I suppose thats why I had to intervene. Because Kennedys assassination has upset many things from the point of view of the general work. And it was the same thing, because as soon as I had news of the assassination, I saw the same kind of vibration, the same black forcevery, very black and spontaneously, I said (it isnt I who said it), Oh, that may mean war. In other words, a victory of that force over the one that tries to follow more harmonious paths. But I have been protesting and working since then, and what happened on the 9th is the outcome of it.

0 1963-12-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   The way the world is now physically organized, with the difference and specialization in the forms, in sexes, encourages a kind of opposition between the two poles, the union of which results in creation. So, naturally, each pole has enormous difficulty understanding the other (although it thinks and believes it does), especially understanding the pole I place underneath (gesture signifying the basis of the world), which is the effectively creative pole, that is to say, what is expressed by woman. She feels very well that without this (gesture above) the full understanding isnt there; but this, which is above, doesnt AT ALL understand the creative power of that which is belowit knows it in principle, but doesnt understand it. And there is a lack of adaptation, a sort of conflict, which shouldnt exist. It never existedneverbetween Sri Aurobindo and me, but I could see it didnt exist because he had adopted the attitude of complete surrender to the eternal Mother (the stage, in the creation, of complete surrender). I would see it, and it embarrassed me! It embarrassed me, I thought, But why does he think he has to do that (laughing), as if I couldnt understand! On the contrary, I thirst for the other attitude for identifying myself this way instead of that way (Mother presses her fist upward against her hand above): for identifying myself from below upward instead of from above downward. It was an aspiration, which has been there almost for eternities for the universal creative Force to identify itself with the Creator. And to identify itself not through the descent of the Creator, but through the ascent of the Force the conscious ascent. But Sri Aurobindo willed it that way, so it was that way and then I was very busy with my work. For the thirty years we lived together, it went on that way, perfectly smoothly; and I kept my aspiration quiet because I knew that it was his will. But since he left and I was obliged to do his work, so to speak, things have changed. But I didnt in the least want the Creator, because of my taking up the work, to be obliged to adapt himself to the creative Force (that wont do at all!), and my whole aspiration has been for the creative Force to consciously BECOME the Creator. Its becoming increasingly that way. And at the last meeting [with Sri Aurobindo], for a time (not the whole time, but some time), it was that way. Then I understood; it made me understand the play of all the forces in the two elements the two polesand how they could be joined, through what process that opposition could disappear so that the total Being might exist.
   Were on the way. And its growing clearer and clearer. It will be tremendously interesting. But thats for later on.

0 1963-12-21, #Agenda Vol 04, #The Mother, #Integral Yoga
   The body consciousness is still very timid, very timid in the sense that it doesnt have confidence in itself. It feels that if it isnt constantly vigilant, watching, watching, observing, discerning, some things (gesture below) may get through that shouldnt get through. Thats what hinders. And that is why this certainty comes more and more: no criticism, no criticism at all, none at all, dont see what shouldnt besee only WHAT SHOULD BE.
   Its a great victory to be wona great victory.

0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   When I sent him D. (you know, she is always ready to believe in any miraculous power), she went to him in good faith. He made outwardly every blunder that was needed to make her withdraw! So she withdrew.
   Anyway, it doesnt matter.
  --
   But of course, its traditional, mon petit! Thats the way of tradition: you must always have people go round in concentric circles, and there are times when you must drive them FAR AWAY to increase their aspiration. Thats what tradition is all about I dont believe in it.
   Its erudition, thats how its passed down from guru to chela [disciple], indefinitely.

0 1964-01-15, #Agenda Vol 05, #The Mother, #Integral Yoga
   And this field of experience also includes the physical mindall the mental constructions that have a direct action on life and on the body; there is there an almost unlimited field of experiences. And everything takes the form not of a speculation or a thought, but of an experience. Ill give you an example to make myself understood. I wont tell you the thing as it occurred, but as I now know it to be. There is in France someone very devoted, born Catholic, and who was seriously ill. He wrote to me asking what he should do; he said that people around him naturally wanted him to receive extreme unction (they thought he was about to die), and he wrote to ask me if it had any influence on the progress of his inner being and whether he should refuse categorically. I knew none of this [as Mother had not yet received the letter], but I had an experience here, in which a priest and altar boys came to give me extreme unction! (Thats how it presented itself to me.) They wanted to give me extreme unction, so I watched I watched, I wanted to see; I thought, Well, before dismissing them abruptly, lets see what it is. (I had no idea why they had come, you understand; someone had sent them to give me extreme unctionnot that I felt particularly sick! But anyhow thats how it was.) So before dismissing them, I watched carefully to find out if really it had a power of action, if extreme unction had the power to disturb the progress of the soul and tie it down to old religious formations. I watched and I saw how thin and tenuous it was, without force; I saw clearly that it could have some force only if the priest who performed it was a conscious soul and did it consciously, in relationship with an inner power or force (vital or other), but that if it was an ordinary man doing his job and giving the sacraments with the ordinary belief and nothing more, it was perfectly harmless.
   Once I had seen that, suddenly (it was as if on a screen) the whole story vanished and it was over. It had come only to make me see it, thats all. But it presented itself in that way in order to make me watch intently, seriously, not as a mental consideration: a vision and an experience.

0 1964-01-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   Doubt, discouragement, diminution or loss of faith, waning of the vital enthusiasm for the ideal, perplexity and a baffling of the hope for the future are the common features of the difficulty. In the world outside there are much worse symptoms such as the general increase of cynicism, a refusal to believe in anything at all, a decrease of honesty, an immense corruption, a preoccupation with food, money, comfort, pleasure, to the exclusion of higher things, and a general expectation of worse and worse things awaiting the world. All that, however acute, is a temporary phenomenon for which those who know anything about the workings of the world-energy and the workings of the Spirit were prepared. I myself foresaw that this worst would come, the darkness of night before the dawn; therefore I am not discouraged. I know what is preparing behind the darkness and can see and feel the first signs of its coming. Those who seek for the Divine have to stand firm and persist in their seeking; after a time, the darkness will fade and begin to disappear and the Light will come.
   (XXVI.169-170, April 9, 1947)
  --
   It is something there, down below. Before, it was here (gesture to the level of the forehead), like this, in the atmosphere; now, its there (gesture at ground level), that is to say, very low.
   Its something that has happened in the Inconscient.
  --
   Sujata added: "The stars started falling into the sea, but there wasn't any more water! It was a solid surface, it was ice, a sea of ice like at the poles. And that ice was not dazzling white, but rather gray-white, somewhat like frosted glass, not transparent but translucent. And the passengers wore a kind of blue belt."
   ***

0 1964-02-05, #Agenda Vol 05, #The Mother, #Integral Yoga
   I presume this is in reply to the biblical belief in Gods Commandments received by Moses, which the Lord is supposed to have uttered Himself and Moses is supposed to have heardits a roundabout way (Mother laughs) to say its not possible!
   The supreme authority because the soul saw it, but it can be a supreme authority ONLY for the soul that saw it, not for all souls. For the soul that had that experience and saw it, its a supreme authority but not for other souls.

0 1964-03-25, #Agenda Vol 05, #The Mother, #Integral Yoga
   Thats exactly what cannot be said! When you have the vision and consciousness of the Truth-Order, of that which is DIRECT, the direct expression of the Truth, you immediately feel something inexpressible, because all words belong to the other sphere; all images, all comparisons, all expressions belong to the other sphere.
   I had precisely that great difficulty (it was on February 29): all the time while I was living in that consciousness of the DIRECT manifestation of the Truth, I tried to formulate what I was feeling, what I was seeingit was impossible. There were no words. And immediately, merely formulating things made me instantly fall back into the other consciousness.
  --
   It amounts to feeling that all that, in our ordinary consciousness, becomes false, distorted, crooked, is ESSENTIALLY TRUE for the Truth-Consciousness. But how is it true? This is precisely something that cannot be said with words, because words belong to the Falsehood.
   Does this mean that the materiality of the world wouldnt be canceled by this Consciousness, but would be transfigured? Or would it be another world altogether?
  --
   Unfortunately, as I said at the beginning, all words belong to the world of appearances.
   (silence)

0 1964-04-08, #Agenda Vol 05, #The Mother, #Integral Yoga
   On top of this, there are lots of adverse forces, of adverse suggestions (some made of ignorance, others of ill will) that come and harass. I dont believe themit doesnt believe them, but it doesnt have the assurance that would allow it to laugh in their face. It doesnt believe them, but
   Theres one thing, you know, which is so difficult (Mother has a spasm in her throat), so difficult, its that Sri Aurobindo left. Thats at the root of everything. Before, my body wasnt like this; before, nothing in me was like this: there was an absolute certitude. That, you know, it was a collapse.

0 1964-04-19, #Agenda Vol 05, #The Mother, #Integral Yoga
   People are miserable in the midst of their wealth, their faces are hard and closed, they are harassed. There are fine beings, but all their energy is devoured by this devouring life I will never come back here, I dont belong here, Ive never belonged here! The best of their ideal is as aggressive as they themselves are I like them, but they are thousands and thousands of miles away from any true truth, it will take them many centuries to broaden a little. At any rate, it is clear that no book, no word will be able to change that, another Power is needed. I will nonetheless write that Sannyasin, but afterwards nothing but tales or poetry.
   ***

0 1964-07-15, #Agenda Vol 05, #The Mother, #Integral Yoga
   When I wrote it, it was such a wonderful thing! We are all so silly, so ignorant, so stupid, we cry out and say, Oh! (people who believe in God), Oh, he is cruel, he is an implacable judgethey dont understand a thing! Its just the opposite! A goodness, an infinite grace that leads you there, just like that, right to the end, prrt! Straight.
   ***

0 1964-07-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   We publish below the letter in full.
   He is the person who suddenly appeared before Mother during a meditation with Satprem (see Agenda I, October 30, 1960, p. 459).

0 1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   This experience came regarding a simply personal question, to make me understand how things happen and how useless it is to hope that people will ever understand; it was on the occasion of a host of silly little events that occur constantly and make people repeat, Mother said, Mother felt, Mother did, Mother and so on and all the squabbles. And I was put forcibly into that whole muddle. For a time, I used to worry, I wondered, Cant I make them understand? Well, I have seen that its impossible, so I dont bother about it anymore. I simply said to those who have goodwill, Dont listen to what people tell you; when they come and tell you, Mother said, Mother wanted, dont believe a word of it, thats all; let them say what they like, it doesnt matter.
   But the other experience, which came first and is now continuous (it hasnt left me, which is quite rare: usually, experiences come, assert themselves, impose themselves, then they fade away to be replaced by others; but in this case, it didnt go, its continuous), this other experience is of a more general order.

0 1964-07-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   But (laughing) S. isnt too enthusiastic! He doesnt have faith, you see. He says he will be very glad to be worthy of this Grace, instead of saying, I have faith that the Grace will Its a polite way of saying (Mother laughs), I dont believe in it.
   So he is coming back, crippled.

0 1964-07-31, #Agenda Vol 05, #The Mother, #Integral Yoga
   Afterwards, there was a reception at the town hall. The delegate was sitting on the dais with the archbishop and the Chief Minister of Pondicherryno one else, all the others sat on chairs below. Then, as nothing was happening, Z thought it was just a waste of time (!), he went up on the dais and asked the minister to introduce him to the Popes delegate, which he did. Then Z said he was very happy with the delegates speech and thanked him for bringing such ideasyou can imagine the archbishops face!
   But its a tiny step forward.

0 1964-08-05, #Agenda Vol 05, #The Mother, #Integral Yoga
   The mistake everyone makes is to considerto believe the goal to be immortality. Whereas immortality is just ONE of the consequences. In that Zen story, the goal is immortality, so THE WAY has to be foundhence all those methods. But immortality isnt a goal: its just a natural consequenceif you live the true life.
   You see, I am sure that D. (she doesnt say so, but I am sure of it) imagines that my goal is immortality! At any rate, its the goal of many people here (!) Actually, its something secondary. Its ONE of the consequences, its the sign (it can be regarded as a sign) that you are living the Truth, thats all. Though thats not even certain!

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   But everything is rotten because theyve made regulations everywhere! Everywhere, everywhere, for everything. And appalling complications, incredibly stupid. Its unthinkable, you cant believe theyre true. Regulations far more restrictive than parents give their children! Children have a greater freedom of movement than people here. There is a WILL to control which is so stupid! Its unthinkable.
   And its done almost openly. For instance, they have millions and millions to spend, given them by the Americans theyve forbidden the Americans to give A SINGLE CENT without their permission! And they will give their permission only if they have complete control over the spending. Here, at the Ashram, the Americans have expressed several times not only a will, but a very great desire to give a large amount, several million rupees, for the workopposition from the government. So were trying to find a way, but they give answers of this kind: So long as the Mother has absolute authority, we cannot allow you to receive money, because we cannot give advice to the Mother! In an official letter, mon petit! Thats how it is, thats where we arean official letter. Its un believable.

0 1964-08-19, #Agenda Vol 05, #The Mother, #Integral Yoga
   This time, they decided to name me president. I didnt ask them anything, naturally they decided. And then, M. has withdrawn. She has written to me today to tell me, I believe I cannot do anything more in World-Union. If you put the two things together, its rather funny: the others write to ask me to be president, and M. withdraws I cannot work for World-Union anymore.
   Anyway, its a mishmashyou know, like mash for chickens.

0 1964-08-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   There are ups and downs, moments when its more present and moments where its less so; to be exact: moments when its active and moments when it isnt. And whenever there is a period during which it isnt active, when it starts again it does so on a higher rung, that is, more intensely and clearly. The whole thing is obviously following a process of development. Its a sort of the word awareness might be the nearest; it isnt a perception, which still belongs to the mind, its a sort of phenomenon of vision. And it has an absolute character. For instance, from time to time, when I hear people speak of something or other and say, It will be like this and like that, instantly there comes a sort of tactile vision how can I explain this? It resembles touch and sight (yet its neither touch nor sight, but both together): its the thing as it is, thats IT; and they may say what they like, thats IT and it is irrefutable. And so far, there has never been any contradiction.
   Its a consciousness in which the mental element is absent. It comes just on its own, and its so clear! Its like an immediate contact with the thing as it is.

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   That was the idea, I think, of all the apostles of renunciation: eliminate all that comes from outside or from below, so that if something from above manifests, you will be in a fit state to receive it. But from the collective point of view, its a process that may take thousands of years! From the individual point of view, its possible; but then the aspiration to receive the true impulse should be kept intactnot the aspiration to total liberation, but the aspiration to the ACTIVE identification with the Supreme, in other words, to want only what He wants, to do only what He wants, to exist only through Him, in Him.
   So the method of renunciation may be tried, but its a method for someone who wants to cut himself off from others. And can there be an integrality in that case? It doesnt seem possible to me.
  --
   But it cannot even be said it was a mistake in recruitingit would be tempting to believe this, but its not true, because the recruiting was done on the basis of a rather precise and clear inner sign. Its probably the difficulty of keeping the inner attitude unalloyed. Thats exactly what Sri Aurobindo wanted and attempted; he used to say, If I can find a hundred people, it will be enough for my purpose.
   But it wasnt a hundred for long, and I must say that when it was a hundred, it was already mixed.
  --
   There are scores of very convincing details, but, naturally, as they are details or very personal things, I cant talk about them. But on the basis of the proof or proofs of repeated experiences, I am forced to say this: when that Power of PURE Lovea wonderful Power, beyond any expressionas soon as it begins to manifest fully, freely, a great many things seem to collapse instantly: they cant hold on. They cant hold on, theyre dissolved. Then then everything comes to a stop. And that stop, which we might believe to be a disgrace, is on the contrary an infinite Grace!
   Just the ever so slightly concrete and tangible perception of the difference between the vibration in which we live normally and almost continuously and that Vibration, just the realization of that infirmity, which I call nauseousit really gives you a feeling of nauseais enough to stop everything.

0 1964-09-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   For a long time, would you believe it, I have been in search of a doctor, a man with full medical knowledge, knowing all that they now know about the human body and the way to cure it, AND capable of having the contact with the higher consciousness. Because through such an instrument, one could do very, very interesting thingsvery interesting.1
   (silence)
  --
   Does he believe in the possibility of an intervention of another order?
   Oh, yes, certainly. On the contrary, hes trying to get hold of

0 1964-09-30, #Agenda Vol 05, #The Mother, #Integral Yoga
   W has come back from his Tantric courseafter having fallen ill! It seems X gave him a new mantra, which must be repeated in three periods of several lakhs each, and he told him, So far, none of those to whom I have given this mantra have been able to reach the end. And he warned him, You will be attacked in your thought, your feelings and your body. Sure enough, W got a fever, a sort of discomfort all over, and all kinds of suggestions that sprang up from below. I must say it left me pensive. To go and do battle with the adverse forces in their own domain, to provoke them, is indeed a peculiar method. I told W (and in any case Ill see to it that the other two periods dont go the same way) that I would keep those gentlemen at a distance.
   To go and seek them out in their own place, on their own ground, and fight them seems to me
  --
   Sri Aurobindo said that all the Tantrics start from below; they start right down below, and so right down below, thats how things must be, obviously. While with him, you went from above downward, so that you dominated the situation. But if you start right down below, its obvious that, right down below, thats how things are: anything thats a little stronger or a little vaster or a little truer or a little purer than ordinary Nature brings about a reaction, a revolt, a contradiction and a struggle.
   I prefer the other method. Though probably it isnt within everyones reach.

0 1964-10-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   Naturally, when something comes from above, it goes vrrm! like that, so everything falls silent and waits and stops. But I well understand why the Truth, the Truth-Consciousness, doesnt express itself more constantly: its because the difference between its Power and the power of Matter is so great that the power of Matter is as if canceled but then, that doesnt mean Transformation: it means a crushing. It doesnt mean a transformation. Thats what used to be done in the past: they would crush the entire material consciousness under the weight of a Power that nothing can fight, nothing can oppose; and then they would feel, Here we are! Its happened! It hadnt happened at all! Because the rest down below remained as it was, unchanged.
   Now, there is a will to give it the full possibility of changing; well, for that, it has to be given free play, without bringing in a crushing Powerthis I understand very well. But it has the obstinacy of stupidity. How many times at the moment of a suffering, for instance, when a suffering is there, acute, and you feel its going to become intolerable, there is in the cells a little inner movement of Call: the cells send out their S.O.S. Everything stops, the suffering disappears. And often (now its becoming more and more like that), the suffering is replaced by a feeling of blissful well-being. But the first reaction of that stupid material consciousness, its first reaction: Ha! Lets see how long its going to last. So, naturally, with that movement, it demolishes everything. Everything has to be started again.
  --
   The triumph belongs to the most enduring.
   And then (Mother points to her own body), this seems to be the lesson for these aggregates (bodies, you know, seem to me to be simply aggregates). And as long as there is, behind, a will to keep this together for some reason or other, it stays together, but These last few days (yesterday or the day before), there was this: a sort of completely decentralized consciousness (I am always referring to the physical consciousness, of course, not at all to the higher consciousness), a decentralized consciousness that happened to be here, there, there, in this body, that body (in what people call this person and that person, but that notion doesnt quite exist anymore), and then there was a kind of intervention of a universal consciousness in the cells, as though it were asking these cells what their reason was for wanting to retain this combination (if we may say so) or this aggregate while in fact making them understand or feel the difficulties that come, for example, from the number of years, wear and tear, external difficultiesfrom all the deterioration caused by friction, wear and tear. But they seemed to be perfectly indifferent to that! The response of the cells was interesting enough, in the sense that they seemed to attach importance ONLY TO THE CAPACITY TO REMAIN IN CONSCIOUS CONTACT WITH THE HIGHER FORCE. It was like an aspiration (not formulated in words, naturally), and like a what in English they call yearning, a longing for that Contact with the divine Force, the Force of Harmony, the Force of Truth and the Force of Love, and [the cells response was] that because of that, they valued the present combination.

0 1964-10-10, #Agenda Vol 05, #The Mother, #Integral Yoga
   You understand, it was IMPOSSIBLE, impossible for me to believe in ( believeeven understand) all those movements of betrayal, of jealousy, all the movements of negation of the Divine in human beings and thingsit was impossible, I didnt understand! But it came from every side, striking and striking and striking. So all that had to be undone.
   And with you, it was the same thing I know it very well. I know it very well. And for you it took brutal forms.

0 1964-10-24a, #Agenda Vol 05, #The Mother, #Integral Yoga
   Then, as he saw I was talking to him, he took the opportunity to ask me, I would really like to have visions. I answered him all that had to be answered, and I told him that, in the last analysis, its only the Lord who decides when we should have visions, when we shouldnt have them, when we are making progress, when we arent, and so on. Then, in the most hypocritical tone (laughing), like someone who says something to be polite but doesnt believe a word of it, he said, Oh, then we are indeed fortunate, because we have the Lord among us. I pretended to believe he was sincere, and I answered him, No, no, no! You cant say that, its not possible I AM NOT the Lord! And I explained a little the consciousness I have of the Lord, I said, You shouldnt think I am the Lord (in my thought, it was: I am not the Lord as YOU imagine Him), because if I were the Lord (Mother smiles, amused), you would have visions and you would be cured.
   This took place around 11:30. In the afternoon, usually I take my bath and stretch out a little, a good while, over there. I said to the Lord, And after all, why (laughing) cant I do something for people like this who are really nice? Why cant I work miracles? I asked Him this half seriously, half in jest. Then all of a sudden, it became very serious. All of a sudden, the Presence was very intense and it was very serious. Then l felt something that said in an absolutely positive way (it was translated into words), You MUST NOT have powers. And the total understanding.
  --
   Basically, thats always what men ask of religions; the God of religion is a god who must do them favors: I believe in You, therefore You must do this for me (it isnt formulated so bluntly, but it is like that), It isnt the aspiration to be guided on the path in order to do exactly what should be done for the Transformation to take place. And thats what I was clearly told: It MUST NOT be miraculous powers. The power of the Help is there, fully, of course, but the miraculous power that does things without their being the result of a progress achieved, that must not be.
   (Mother goes on copying her note)

0 1964-10-30, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its very narrow. Do you know mountain roads? All of a sudden, you come to a corner, a sharp turn, and you cant see the other side below is a precipice, behind is the rock and the path it would seem to have grown narrower in order to turn the corner, its become quite narrow. Ive encountered that in the mountainsoften. And now, I feel we are turning the corner; but we are beginning to turn it, in the sense that we are beginning to see the other side, and the consciousness (always the body consciousness) is on the verge of a bedazzlement, like the first glimpses of something marvelousnot positively unexpected because that is what we wanted, but truly marvelous. And at the same time, there is that old habit of meeting difficulties at every step, of receiving blows at every step, the habit of a painful labor, which takes away the spontaneousness of an unalloyed joy; it gives a sort of not a doubt that things will be that way, but you wonder, Has it already come? Have we reached the end? and you dont dare think you have reached the end. That attitude, naturally, isnt favorable, it still belongs to the domain of the old reason; but it receives support from the usual recommendations: You shouldnt give free rein to wild imaginings and hopes, you should be very level-headed, very patient, very slow to get carried away. So there is an alternation of a sort of crouching, timorously moving forward step by step in order not to slide down into the hole, and a glorious sense of wonder: Oh, are things really that way?!
   This has been the bodys feeling for three or four days.
  --
   Its in this problem that I have been living these past few days. And mark you, it isnt at all the speculation of a higher being or a being who belongs to other worlds: its the substance of physical life that wants to know its own inner, deeper law.
   (silence)

0 1964-11-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   Yes, its at that level that the change must take place. At the mental or even vital level, its a psychological question, its nothing, its not really THE THING (its the thing expressed in a HUMAN consciousness). Because the other day the other day, suddenly I went out of humanity. My consciousness went right out of the human consciousness. And then I said to myself, But all that they say, all that they know, all that they have attempted, all that so-called knowledge which has been accumulated on earth, its nothing! Its something that belongs only to MANeliminate man and everything exists! And all the explanations man has given about things are like zero. Thats it: everything exists.
   I had the experience of the universe outside the human perception of that experience; and then the vanity of that human experience was so obvious, you know, that at that point a door began to open onto something else.

0 1964-11-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   Which means that those vibrations travel very far the physical vibrations stop at a certain distance (although they go much farther than is believed), but the vital vibrations that are behind (the nervous vibrations, if one can say so) must extend TREMENDOUSLY far.
   You know, when there was that volcanic eruption in Martinique (its something much more material), the volcanic dust was picked up after some time in Marseilleswhich is far away. Exactly the same dust, carried by the wind. So a bomb of that kind must have considerable effects.

0 1964-11-21, #Agenda Vol 05, #The Mother, #Integral Yoga
   From the personal standpoint my own feeling is that you are BOUND to have experiences after some time; they have to come, because that field is the one open. Changing this body is something new; but having experiences already exists, so it has to happen to you, its bound to happen to you. But I believe your experiences will be of a very particular character, in the sense that they will be very positive.
   You have categorically refused the experiences that consist in going out of the present existence in search of anotheryou havent come for that and you dont want that. What you want is something very concreteits a little bit more difficult to have. But it will come.

0 1964-11-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   And I saw very clearly: some time ago (a year, or maybe more), I believed that the thought and attitude and convictions of certain people [around Mother] were partially the cause of certain difficulties (with regard to age, especially), but thats not true! What people think and what they feel is exactly whats needed to act on this! All that is USED to teach the body what it must know: where its lack of receptivity is, where its inertia is, where Oh, the slavery to the habit of vibration is a terrible thing, terrible!
   From the standpoint of health, its terrible. And health doesnt exist, it means nothing; it no longer means anything. Disease no longer means anything, it really doesnt: its distortions of vibrations and shiftings of vibrations, and (what can I call it?) encrustationsfrom the point of view of movement, its like bottlenecks, and from the point of view of the cell, its like encrustations: its what remains of the old Inertia out of which we came.
  --
   Those new dentists will soon have set themselves up, then you can go and see them. Naturally, it still belongs to the old methods, but we shouldnt brag, you know! We shouldnt think we have arrived before weve reached the end. To the people who write to me, Oh, I rely on your Force alone, I dont want any medicine, I reply, You are wrong. Because I, too, take medicine and I dont believe in it! Yet I take it just the same, because there is all the old suggestion and all the old habit, and I want to give my body the best possible conditions. But its quite amusing: as long as its given the medicine, it stays very quiet, and if it isnt given the medicine, it starts saying, Why? Whats the matter? Yet when the medicine is there, it has no effect, it doesnt intervene; its merely merely a habit.
   Not to speak of the cases when it makes things worse. For instance, for those very tooth troubles, the doctor wanted to give me those penicillin pills that you let melt in your mouth to prevent an inflammation; when I take one of those pills (laughing), theres a furious rage in all my teeth! As if all the elements attacked were furious: Why are you disturbing us? We were nice and quiet, we werent troubling you! And everything starts swelling furiously.

0 1964-12-02, #Agenda Vol 05, #The Mother, #Integral Yoga
   Ah, thats just what I thought! There is in the Illustrated Weekly the history of those Eucharistic Congresses, and it seems a French lady was behind the origin of the first Congress (not so long ago, in the last century, I believe). And then (Mother smiles), theres a magnificent portrait of the Pope with a message he wrote specially for the Weeklys readers, in which he took great care not to use Christian words. He wishes them I dont know what, and (its written in English) a celestial grace. Then I saw (he tried to be as impersonal as possible), I saw that in spite of everything, the Christians greatest difficulty is that their happiness and fulfillment are in heaven.
   Instead of a celestial grace, they read to me, or I heard, a terrestrial grace! When I heard that, something in me started vibrating: What! But this man has been converted! Then I had it repeated and heard it wasnt that but really a celestial grace.
  --
   They believe in a divine realization, but the divine realization isnt terrestrial, its somewhere else, in a celestial world, that is, immaterial. And that is their great obstacle.
   Of course, in matters of faith (I dont mean for a very precise and very clear scientific mind), but in matters of faith, there is so far no clear proof that the Lord wants to realize Himself here; except, perhaps, for two or three visionaries who had the experience. Someone asked me if there had been a supramental realization previously, that is, before historical times (because historical times are extremely limited, of course). Naturally, the question always corresponds to one of the things that are shown to me in moments of concentration. So I answered very spontaneously that there hadnt been a collective realization, but that there might have been one or several individual realizations, as examples of what would be and as a promisea promise and examples: This is what will be.
  --
   But its far, very far into the past. Because there wasnt at all the feeling of having grown up from below: it was like having landed there, just like that, for fun.
   It must have been before the first man born of Naturenot after: before.

0 1965-01-12, #Agenda Vol 06, #The Mother, #Integral Yoga
   I knew that being very well (for other reasons the story would be too long to tell), and once, I knew he was going to visit Hitler I went before he did: I took his appearance, it was very easy. Then I said to Hitler, Go and attack Russia. I dont exactly remember the words or the details, but the fact was that I told him, Go In order to have the supreme victory, go and attack Russia. That was the end of Hitler. He believed it and did ittwo days later, we got the news of the attack.1 And then, the next day, that is, when I came back from Hitler, I met that being and told him, Ive done your job! Naturally enough, he was furious!
   But all the same, in that consciousness, there is with that being (the Lord of Falsehood, one of the first four Emanations), there is despite everything a very deep relationship, of course. He said to me, I know, I know I will be defeated eventually, but before my end comes I will wreak as much destruction on earth as I can.
  --
   To me, its very simple. Narada was a demigod, as we know, and he belonged to the overmental world and was able to materializethose beings dont have a psychic being. The gods dont have in themselves the divine spark which is the heart of the psychic being, since only ON THE EARTH (I am not even referring to the material universe), only on the earth was there the Descent of divine Love that was the origin of the divine Presence in the heart of Matter. And naturally, as they dont have a psychic being, they dont know, they have no knowledge of the psychic being. Some of those beings even decided to take on a physical body in order to experience the psychic beingnot many.
   They generally did it only partially, through an emanation, not through a complete descent. It is said, for instance, that Vivekananda was an incarnation (a vibhuti) of Shivas; but Shiva himself I have had a very close relationship with him and he clearly expressed the will to come down on earth only with the supramental world. When the earth is ready for supramental life, he will come. And almost all those beings will manifest they are waiting for that moment, they do not want the present struggle and darkness.

0 1965-01-16, #Agenda Vol 06, #The Mother, #Integral Yoga
   That "week" in the Vellore hospital was to last more than a month. Mother's letter astounded Satprem, as he did not believe in medicine; he held quite a grudge against Mother, without understanding that She perhaps had other, "educational" intentions. But in reality, during that month in Vellore, Satprem kept fighting not against the so-called "illness," but against the frightful atmosphere of death and suggestion of death that filled that hospital as in a medical Auschwitz.
   ***

0 1965-02-19, #Agenda Vol 06, #The Mother, #Integral Yoga
   And the vision, the perception (it was like a perception, you know) wasnt exactly from very far because it had the accuracy of a microscope, but all was an object of observation. At that moment, all the fires were starting, then hundreds of brickbats (not stones: brickbats) were bombarding all the windows and doors (all our windows, all the doors have been smashed in), which means infernal din: a pack of several hundred people, all drunk, bellowing, and shouts all over the place. So that bombardment of stones and those flames leaping up to the sky the whole sky was redit was all seen I was simply seated at my table; when the attack started, I was having my dinner, and a little before it started, that experience came, that consciousness: I wasnt this body anymore, I was the earth the physical truth-consciousness of the earth, to be exactwith a PEACE, a STILLNESS unknown to the physical. And it all seemed like an absolute Falsehood, without any element of truth behind it. Yet at the same time, I had a microscopic perception (but absolutely precise and exact) of all the points of falsehood IN THE ASHRAMS ATMOSPHERE that established the contact.
   So if that consciousness that was there had been collective, if it had been possible to receive it collectively, NOTHING WOULD HAVE BEEN TOUCHED: the stones would have been thrown, but wouldnt have hit anyone. Thats how it would have been. For instance, a stone (a brickbat) was flung and hit my window; it fell on the roof there (even causing a water leak that had to be plugged), and I saw that very minute, I saw in the consciousness of the people present the exact vibration of Falsehood that had allowed the stone to hit there. And AT THE SAME TIME, simultaneously (it cant be said, but it was simultaneous), everywhere, all over the town and especially over the Ashram here, I saw all the points, the exact vibration of Falsehood in everyone or everything that made the contact possible.

0 1965-02-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   And it was like a preparation for what happened that night [of February 11], in which from that terrestrial physical consciousness I could see down below (as clearly as material objects) the vibration that made contact with that formation of Falsehood, and THE Vibration, that sort of state in which nothing made contact, nothing could touch.
   Since then, several people have told me their experience, and its like a proof. For instance, on the night of the 11th, C. went out (he was safe indoors), he wanted to telephone the police and had to go across the yard. (It was literally a shower of brickbats; they had demolished the wall of the volleyball ground and were using the stones: they brought them in rickshaws to bombard us with them.) But C. himself told me that when he went out, everyone shouted to him, Come back in, come back in! You are mad! But he went across (stones were raining everywhere): not one hit him. And he felt it was impossible for them to hit him; that my protection was around him and the stones couldnt hit him. And indeed, they didnt hit himthey just fell away.

0 1965-03-06, #Agenda Vol 06, #The Mother, #Integral Yoga
   Yesterday, I wrote something to someone else (it was in English). There was first a quotation from Sri Aurobindo: The Power that governs the world is at least as wise as you ([Mother laughs] dont you know this quotation from Sri Aurobindo? Its marvelous), and you need not be consulted for its organization, God looks to it. Something like that. Then, below, I put my message of February 21: Above all the complications of the so-called human wisdom stands the luminous simplicity of the Divines Grace, ready to act if we allow It to do so. And on the other page I wrote this in English (Mother looks for a note):
   In conscious communion with

0 1965-03-20, #Agenda Vol 06, #The Mother, #Integral Yoga
   Yes, but it seems we should be more cautious about him. According to Alexandra David-Neel, its not a truly au thentic text, it came afterwards, after Buddhas descendants: it isnt what Buddha himself is said to have preached. There is a controversy here. Of course, Alexandra belonged to the Buddhism of the South, which is very rigid and absolutely rejects all the fancies of the Buddhism of the North with its innumerable bodhisattvas and all the stories (theyve got so many stories! pulp novels). And she rejected all that, saying it wasnt part of Buddhas au thentic teaching.
   Buddha said that the world, this terrestrial world (maybe the universe, I dont know, the point isnt very clear), in any case the terrestrial world is the result of Desire (but I know someone who used to say [laughing], Yes, its Gods desire to manifest!), and that when Desire disappears, the world will disappear and there will be Nirvana. In other words, once the desire to manifest has disappeared, there is no Manifestation anymore.
  --
   Whereas That is beyond Time and Space. When you have gone from the Creation to Noncreation (which do not follow each other, they are concomitant), if you go beyond, you encounter this something which, I dont know why, I call Love. Probably because the vibration of true Love (what I call divine Love, which is at work in the world) bears the closest resemblance to That. It is something absolutely inexpressible, which belongs neither to receiving nor to giving, neither to uniting nor to absorbing, nothing like all that. Its something very particular.
   (long silence)

0 1965-03-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   For instance, the first time I felt this in a clear way was when I heard Sunils music on The Hour of God; that was the first time, and at the time I didnt know it was something completely organized, a sort of organization of experience. But now, after all these months, it has become classified, and it gives me an absolutely certain indication, which doesnt correspond to any active thought or any active will I am simply an infinitely sensitive instrument for receiving vibrations. Thats how I know where things come from. There is no thought. Thats how the vibration of Sujatas dream came to me (Mother gestures down, below her feet): it was in the realm of the subconscient. So I knew it was a recording.
   And the other day, when Nolini read me his article, it was neutral (vague gesture to a medium height), neutral all the time, and then, suddenly, a spark of Ananda; thats what made me appreciate it. And when you read me just now that text by Y., when she expressed her experience of the sunrise, there was a little beam of light (gesture to the throat level), so I knew. A pleasant beam of lightnot Ananda, but a pleasant light here (same gesture), so I knew there was something there, that she had touched something.
  --
   And completely, completely outside thought. The thought comes AFTER. For instance, for this dream, when you asked me the question, I said, Logically, since the vibration is here (indicates below the feet), it must be a memory. And with a kind of certainty because because the perception is perfectly impersonal.
   Its an extraordinarily sensitive mechanism, and with an almost infinite field of receptivity (gesture of gradation).
  --
   After perfect stillness, there is the movement of inner aspiration (I am always referring to the aspiration of the cells I am using words to describe something wordless, but there is no other way to express oneself), the surrender, that is to say, the SPONTANEOUS AND TOTAL acceptance of the supreme Will (which is unknown to us). Does the total Will want things to go this way or that way, that is, towards the disintegration of certain elements or towards? And then again, there are endless nuances: there is the passage from one height to another (I am speaking of cellular realizations, of course, dont forget that), I mean that you have a certain inner equilibrium, an equilibrium of movement, of life, and its understood that in order to go from one movement to a higher movement, there is almost always a descent, then a new ascent there is a transition. So does the shock received impel you to go down in order to climb up again, or does it impel you do go down in order to abandon old movements? Because there are cellular ways of being that have to disappear in order to give way to others; there are others that climb down in order to climb up again with a higher harmony and organization. This is the second point. And you should wait and see WITHOUT POSTULATING IN ADVANCE what has to be. There is especially, of course, the desire: the desire to be comfortable, the desire to be in peace and all that that must cease absolutely and disappear. You must be absolutely without any reaction, like this (gesture of immobile offering Upward, palms open). And then, when you are like that (you, meaning the cells), after a while the perception comes of the category the movement belongs to, and you just have to follow the perception, whether it is that something must disappear and be replaced by something else (which one doesnt know yet), or whether it is that something must be transformed.
   And so forth. And its like that all the time.

0 1965-03-27, #Agenda Vol 06, #The Mother, #Integral Yoga
   It doesnt really have an action on the consciousness, I am absolutely certain of that. Meat can give the body a feeling of great solidity, but in my opinion, solidity is most important, most important I dont believe in a spirituality that etherealizes, thats the old falsehood of the past.
   No, the bodys heaviness You must not only conceive but understand and accept that the purpose of this heaviness is to repair the bodys internal damage, and the body must in fact change this heaviness into a sort of constant tranquillity so that order is restored everywhere.
   I dont believe that the impression of being light is a good impression. Because both the so-called lightness and the so-called heaviness have ABSOLUTELY nothing to do with the yoga and the Transformation. All those are human sensations. The truth is quite different from and quite independent of those things. The truth, of course, is the cells conscious aspiration to the Supreme; it is the only thing that can actually transform the body; and it is very, very independent of the domain of sensations.
   On the contrary, its good for the nerves to calm down, and I think that when the nerves streng then, their first movement is to calm down, and that gives the impression of a heaviness, almost the impression of a tamas, but its a sort of quiet stability, which is necessary. There. Thats how I see it.

0 1965-04-17, #Agenda Vol 06, #The Mother, #Integral Yoga
   So the transition: a conscious and willed utilization by a supramentalized consciousness of a body prepared in that way. This body must be brought to the peak of its development and of the utilization of the cells in order to be yes, consciously impregnated with the supreme forces (which is being done here [in Mother] at the moment), and this to the utmost of its capacities. And if the consciousness that inhabits that body, that animates that body, has the required qualities in sufficient amount, it should normally be able to utilize that body to the utmost of its capacity of transformation, with the result that the waste caused by the death of decomposing cells should be reduced to a minimumto what extent? Thats precisely what still belongs to the unknown.
   That would correspond to what Sri Aurobindo called the prolongation of life at will, for an indefinite length of time.

0 1965-05-19, #Agenda Vol 06, #The Mother, #Integral Yoga
   But in the Manifestation, perfection is to have a movement of transformation or unfolding identical to the divine Movement, the essential Movement. Whereas all that belongs to the unconscious or tamasic1 creation tries to keep its existence unchanged, instead of lasting by constant transformation.
   Thats why certain minds have postulated that the creation was the result of an error. But we find all the possible conceptions: the perfect creation, then a fault that introduced the error; the creation itself as a lower movement, which must end since it began; then the conception of the Vedas according to what Sri Aurobindo told us about it, which was a progressive and infinite unfolding or discoveryindefinite and infiniteof the All by Himself. Naturally, all these are human translations. For the moment, as long as we express ourselves humanly, its a human translation; but depending on the initial stand of the human translator (that is, a stand that accepts the primordial error, or the accident in the creation, or the conscious supreme Will since the beginning, in a progressive unfolding), the conclusions or the descents in the yogic attitude are different. There are the nihilists, the Nirvanists and the illusionists, there are all the religions (like Christianity) that accept the devils intervention in one form or another; and then pure Vedism, which is the Supremes eternal unfolding in a progressive objectification. And depending on your taste, you are here or there or here, and there are nuances. But according to what Sri Aurobindo felt to be the most total truth, according to that conception of a progressive universe, you are led to say that, every minute, what takes place is the best possible for the unfolding of the whole. The logic of it is absolute. And I think that all the contradictions can only stem from a more or less pronounced tendency for this or that position, that other position; all the minds that accept the intrusion of a fault or an error and the resulting conflict between forces pulling backward and forces pulling forward, can naturally dispute the possibility. But you are forced to say that for someone who is spiritually attuned to the supreme Will or the supreme Truth, what happens is necessarily, every instant, the best for his personal realizationthis is true in all cases. The unconditioned best can only be accepted by one who sees the universe as an unfolding, the Supreme growing more and more conscious of Himself.
  --
   Tamasic: belonging to inertia or obscurity (tamas).
   ***

0 1965-05-29, #Agenda Vol 06, #The Mother, #Integral Yoga
   The only point (I dont know if science has solved it) is the unpredictability of the future. But maybe they say thats because they havent yet reached the perfection of their instruments and methods! For instance, maybe they think that just when man appeared on the earth, if there had been the instruments they now have, they would have been able to foresee the transformation from animal to man, or the appearance of man as a result of something in the animal I am not aware (Mother smiles) of their most modern pretensions. In that case, they should be able to measure or perceive the difference in the atmosphere now, with the intrusion of something that wasnt therebecause that still belongs to the material field.3 But I dont think thats what Sri Aurobindo meant; I think he meant that the world of the soul and the inner realities are so much more wonderful than the physical realities that all the physical wonders make you smileits rather that.
   But the key you speak of, that key they dont have, is it not precisely the soul? A power of the soul over Matter, a power to change Matterto work physical wonders, too. Does the soul have that power?

0 1965-06-02, #Agenda Vol 06, #The Mother, #Integral Yoga
   As for the sense of smell, the nature of my sense of smell changed long, long ago. To begin with, I practiced this (a long time ago, years, many years ago): being able to smell only when I wanted to and only what I wanted to. And it was perfectly mastered. It already prepared the instrument a great deal. I can see it was already a preparation. I can smell things I can smell the vibratory quality of things rather than simply their odor. There is a whole classification of odors: there are odors that lighten you, as if they opened up horizons to youthey lighten you, make you lighter, more joyful; there are odors that excite you (those belong to the category of odors I learnt not to smell); as for all the odors that disgust you, I smell them only when I want towhen I want to know, I smell them, but when I dont want to know, I dont. Now its automatic. But my sense of smell was very much cultivated even when I was just a child, very long ago: at that time I cultivated the eyes and the sense of smell, both. But my eyes have been used for everything, for all the visions, so its something much more complex, while the sense of smell has remained as it was: I can smell peoples psychological state when I come near them; I can smell it, it has an odorthere are very special odors a whole gamut. Ive had that for a very, very long time, its something thats quite dominated, mastered. I am able not to smell anything at all: when, for instance, there are bad odors that upset the bodys system, I can cut off the connection completely.
   But I dont notice a great change in this domain because it had already been cultivated very much, while my eyes are much more (how can I put it?) ahead, in the sense that there is already a much greater difference between the old habit of seeing and the present one. I seem to be behind a veil thats really the feeling: a veil; and then, suddenly, something lives with the true vibration. But thats rare, its still rare. Probably (laughing) there arent many things worth seeing!

0 1965-06-14, #Agenda Vol 06, #The Mother, #Integral Yoga
   Its very interesting, but it belongs entirely to the domain of relativity.
   Its very mental.
   I remember, for instance, there was a time when I used to see people in the form of animals! It was the indication of the type of nature they belonged to. And I remember, when I was still in France, having one day seen (I was sitting in a large room) hosts of small animals coming, especially rabbits, cats, dogs, all kinds of animals, birds; they kept coming and coming, all of them onto my knees! And there were hosts and hosts of them. And there suddenly entered the room a big tiger, which rushed at them all and vrff! sent them scurrying off in all directions! (Mother laughs) But the animals were people and the tiger, too, was someone.
   Its amusing.

0 1965-06-23, #Agenda Vol 06, #The Mother, #Integral Yoga
   Outside the walls, in my first formation there was on one side the industrial estate, and on the other the fields, farms, etc., that were to supply the city. But that really meant a countrynot a large one, but a country. Now its much more limited; its not my symbol anymore, there are only four zones, and no walls. And there will be money. The other formation, you know, was really an ideal attempt. But I reckoned it would take many years before we began: at the time, I expected to begin only after twenty-four years. But now, its much more modest, its a transitional experiment, and its much more realizable the other plan was I nearly had the land: it was at the time of Sir Akbar (you remember?) of Hyderabad. They sent me photographs of Hyderabad State, and there, among those photos, I found my ideal place: an isolated hill (a rather large hill), below which a big river flowed. I told him, I would like to have this place, and he arranged the whole thing (it was all arranged, they had sent me the plans, and the papers and everything declaring it to be donated to the Ashram). But they set a condition (the area was a virgin forest and uncultivated lands): they would give the place on condition, naturally, that we would cultivate it, but the products had to be used on the spot; for instance the crops, the timber had to be used on the spot, not transported away, we werent allowed to take anything out of Hyderabad State. There was even N. who was a sailor and who said he would obtain a sailing boat from England to sail up the river, collect all the products and bring them back to us hereeverything was very well seen to! Then they set that condition. I asked if it was possible to remove it, then Sir Akbar died and it was over, the whole thing fell through. Afterwards I was glad it hadnt worked out because, with Sri Aurobindo gone, I could no longer leave Pondicherry I could leave Pondicherry only with him (provided he agreed to go and live in his ideal city). At the time I told Antonin Raymond, who built Golconde, about the project, and he was enthusiastic, he told me, As soon as you start building, call me and I will come. I showed him my plan (it was on the model of my symbol, enlarged), and he was quite enthusiastic, he found it magnificent.
   It fell through. But the other project, which is just a small intermediate attempt, we can try.

0 1965-06-26, #Agenda Vol 06, #The Mother, #Integral Yoga
   But the idea (not the ideaoh, you see, its impossible to speak, mon petit) what was seen was this: this man has never believed in a divine force or a reality higher than what is manifested in man or anything, and the idea was that he should feel an intervention (which he would call by any name he liked) higher than anything known on earth.
   Did he recognize it? What does she say?

0 1965-06-30, #Agenda Vol 06, #The Mother, #Integral Yoga
   Oh, something curious happened two nights ago. I was with Sri Aurobindo, it was in a room oh, what a room. Well, it was magnificent, very high-ceilinged, very large, and without anything at all in it; but it was a very large room, and there were kinds of French windows opening out on a balcony or a terrace (it overlooked a town), and those windows, from top to bottom, were a single pane of glass: it gave a magnificent light. He was there. Then for some reason or other I felt he wanted a cup of tea. So I set out in search of his cup of tea, and went through rooms, halls, even construction sites (!), looking for a cup of tea for him; and they were all large roomsall the rooms were large but contrary to the one in which he was, which was so clear, the others were dark. And there was a large hall which was like a dining hall, with a table and everything needed to serve meals, but dark and also there wasnt anything left. There were people (people I know) who said, Ah, (in a sorry tone) its all finished they had finished everything, they had eaten up everything! (Mother laughs) They had swallowed up everything, there was nothing left. Finally, I found someone in a sort of kitchen down below (someone whom I wont name, I know her), who told me, Yes, yes, Ill bring you that right now, right now! And she brought me a pot, saying, Here. I went off with my pot, then I felt somewhat suspicious, and once outside, I lifted the lid and the first thing I see is earth! Red earth. I scratched off the red earth with my fingers, and underneath (laughing), there was a slice of bread!
   Anyway, there was a lot like that, I had all sorts of adventures. Then I looked to see if Sri Aurobindo really needed his cup of tea because it seemed so difficult! I saw him, there was that wonderful French window, so clear, and then as if recessed into the wall (I dont know) a sort of platform couch, a place to sit, but it was very pretty, and he was seated or half-reclining on it, and very comfortable. And there was a boy (or a boy had come to ask him something), and there were kinds of stairs leading up to the couch; the boy was reclining on the stairs, asking questions, and Sri Aurobindo was explaining something. I recognized the boy. I thought, Ah, (laughing) hes no longer thinking of his cup of tea, fortunately! Then I woke up. But I thought, If this is how he sees us having gobbled up everything, you understand.

WORDNET



--- Overview of noun bel

The noun bel has 2 senses (no senses from tagged texts)
                    
1. Bel, B ::: (a logarithmic unit of sound intensity equal to 10 decibels)
2. Bel ::: (Babylonian god of the earth; one of the supreme triad including Anu and Ea; earlier identified with En-lil)


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun bel

2 senses of bel                            

Sense 1
Bel, B
   => sound unit
     => unit of measurement, unit
       => definite quantity
         => measure, quantity, amount
           => abstraction, abstract entity
             => entity

Sense 2
Bel
   INSTANCE OF=> Semitic deity
     => deity, divinity, god, immortal
       => spiritual being, supernatural being
         => belief
           => content, cognitive content, mental object
             => cognition, knowledge, noesis
               => psychological feature
                 => abstraction, abstract entity
                   => entity


--- Hyponyms of noun bel
                                    


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun bel

2 senses of bel                            

Sense 1
Bel, B
   => sound unit

Sense 2
Bel
   INSTANCE OF=> Semitic deity




--- Coordinate Terms (sisters) of noun bel

2 senses of bel                            

Sense 1
Bel, B
  -> sound unit
   => Bel, B
   => decibel, dB
   => sone
   => phon

Sense 2
Bel
  -> Semitic deity
   HAS INSTANCE=> Adad
   HAS INSTANCE=> Adapa
   HAS INSTANCE=> Anshar
   HAS INSTANCE=> Antum
   HAS INSTANCE=> Anu
   => Anunnaki, Enuki
   HAS INSTANCE=> Apsu
   HAS INSTANCE=> Aruru
   HAS INSTANCE=> Ashur, Ashir
   HAS INSTANCE=> Astarte, Ashtoreth
   HAS INSTANCE=> Ishtar, Mylitta
   HAS INSTANCE=> Baal
   HAS INSTANCE=> Bel
   HAS INSTANCE=> Dagon
   HAS INSTANCE=> Dagan
   HAS INSTANCE=> Damkina, Damgalnunna
   HAS INSTANCE=> Dumuzi, Tammuz
   HAS INSTANCE=> Ea
   HAS INSTANCE=> Enki
   HAS INSTANCE=> Enlil, En-lil
   HAS INSTANCE=> Ereshkigal, Eresh-kigal, Ereshkigel
   HAS INSTANCE=> Girru
   HAS INSTANCE=> Gula
   HAS INSTANCE=> Igigi
   HAS INSTANCE=> Inanna
   HAS INSTANCE=> Ki
   HAS INSTANCE=> Kishar
   => Lilith
   HAS INSTANCE=> Mama
   HAS INSTANCE=> Marduk, Merodach, Baal Merodach, Bel-Merodach
   HAS INSTANCE=> Moloch, Molech
   HAS INSTANCE=> Nabu, Nebo
   HAS INSTANCE=> Nammu
   HAS INSTANCE=> Namtar, Namtaru
   HAS INSTANCE=> Nanna
   HAS INSTANCE=> Nergal
   HAS INSTANCE=> Nina
   HAS INSTANCE=> Ningal
   HAS INSTANCE=> Ningirsu
   HAS INSTANCE=> Ningishzida
   HAS INSTANCE=> Ninkhursag, Ninhursag, Ninkharsag
   HAS INSTANCE=> Nintu, Nintoo
   HAS INSTANCE=> Ninurta, Ninib
   HAS INSTANCE=> Nusku
   HAS INSTANCE=> Ramman
   HAS INSTANCE=> Sarpanitu, Zirbanit, Zarpanit
   HAS INSTANCE=> Shamash
   HAS INSTANCE=> Sin
   HAS INSTANCE=> Tashmit, Tashmitum
   HAS INSTANCE=> Tiamat
   HAS INSTANCE=> Utnapishtim
   HAS INSTANCE=> Utu, Utug
   HAS INSTANCE=> Zu, Zubird




--- Grep of noun bel
abel
alfred bernhard nobel
alfred nobel
artur schnabel
babel
barbel
bel
bel-merodach
bel and the dragon
bel canto
bel esprit
bela bartok
bela ferenc blasko
bela lugosi
belamcanda
belamcanda chinensis
belarus
belarusian
belarusian monetary unit
belau
belay
belaying pin
belch
belching
beldam
beldame
beleaguering
belem
belemnite
belemnitidae
belemnoidea
belfast
belfry
belgian
belgian beef stew
belgian capital
belgian congo
belgian endive
belgian franc
belgian griffon
belgian hare
belgian sheepdog
belgian shepherd
belgian waffle
belgique
belgium
belgrade
belief
believability
believer
believing
belisarius
belittling
belize
belize dollar
bell
bell-bottoms
bell-like call
bell-shaped curve
bell apple
bell arch
bell book
bell buoy
bell captain
bell cot
bell cote
bell deck
bell founder
bell foundry
bell gable
bell glass
bell heather
bell jar
bell magpie
bell metal
bell morel
bell pepper
bell push
bell ringer
bell ringing
bell seat
bell shape
bell tent
bell toad
bell tower
bella sombra
belladonna
belladonna lily
belladonna plant
bellarmine
bellarmino
bellbird
bellbottom pants
bellbottom trousers
bellboy
belle
belle de nuit
belle isle cress
belle miriam silverman
belleau wood
bellerophon
belles-lettres
belles lettres
bellflower
bellflower family
bellhop
bellicoseness
bellicosity
belligerence
belligerency
belligerent
belling
bellingham
bellini
bellis
bellis perennis
bellman
belloc
bellow
bellower
bellowing
bellows
bellows fish
bellpull
bells of ireland
bellwether
bellwort
belly
belly button
belly dance
belly dancer
belly dancing
belly flop
belly flopper
belly laugh
belly whop
belly whopper
bellyache
bellyacher
bellyband
bellybutton
bellyful
belmont
belmont park
belmont stakes
belo horizonte
belonging
belongings
belonidae
belorussia
belorussian
belostomatidae
beloved
belsen
belshazzar
belt
belt ammunition
belt bag
belt buckle
belt maker
belted ammunition
belted kingfisher
belted sandfish
belting
beltway
beluga
beluga caviar
belvedere
cascabel
christian friedrich hebbel
corbel
david hubel
decibel
friedrich froebel
friedrich hebbel
friedrich wilhelm august froebel
froebel
gummed label
hebbel
helen traubel
hubel
jezebel
label
libel
niels abel
niels henrik abel
nobel
rebel
recording label
rubel
schnabel
tower of babel
traubel
umbel



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Wikipedia - 1888 Belmont Stakes -- 1888 running of a stakes race in the United States
Wikipedia - 1894 Sasun rebellion -- Armenian uprising during the Ottoman Empire
Wikipedia - 1899 Belmont Stakes -- 33rd running of the Belmont Stakes
Wikipedia - 18th Infantry Division (Belgium)
Wikipedia - 1905 Tibetan Rebellion
Wikipedia - 1910 Belmont Stakes -- 44th running of the Belmont Stakes
Wikipedia - 1919 Belmont Stakes -- 51st running of the Belmont Stakes
Wikipedia - 1920 Belmont Stakes -- 52nd running of the Belmont Stakes
Wikipedia - 1930 Belmont Stakes -- 62nd running of an American Thoroughbred race
Wikipedia - 1935 Belmont Stakes -- 67th running of the Belmont Stakes
Wikipedia - 1937 Belmont Stakes -- 69th running of the Belmont Stakes
Wikipedia - 1941 Belmont Stakes -- 73rd running of the Belmont Stakes
Wikipedia - 1943 Belmont Stakes -- Horse race
Wikipedia - 1946 Belmont Stakes -- 78th running of the Belmont Stakes
Wikipedia - 1948 Belmont Stakes -- 80th running of the Belmont Stakes
Wikipedia - 1949 Belmont Stakes -- 81st running of the Belmont Stakes
Wikipedia - 1953 Rupertwildt -- asteroid from the outer region of the asteroid belt
Wikipedia - 1959 Tibetan Rebellion
Wikipedia - 1959 Viqueque rebellion -- Uprising against Portuguese rule in East Timor
Wikipedia - 195 Eurykleia -- Main-belt asteroid
Wikipedia - 1968 Belice earthquake -- Earthquake in Sicily, Italy
Wikipedia - 1971 Balmoral Furniture Company bombing -- 1971 terrorist attack in Belfast, Northern Ireland
Wikipedia - 1973 Belmont Stakes -- 105th running of the Belmont Stakes
Wikipedia - 1977 Belmont Stakes -- 109th running of the Belmont Stakes
Wikipedia - 1978 Belmont Stakes -- 110th running of the Belmont Stakes
Wikipedia - 1983-1986 Kurdish rebellions in Iraq -- Kurdish rebellion against the Government of Saddam Hussein In Iraq
Wikipedia - 1991 Belmont Stakes -- 123rd running of the Belmont Stakes
Wikipedia - 1993 World Trade Center bombing -- Truck bomb detonated below the North Tower of the World Trade Center in New York City
Wikipedia - 1997 Belmont Stakes -- 129th running of the Belmont Stakes
Wikipedia - 1998 Belmont Stakes -- 130th running of the Belmont Stakes
Wikipedia - 1999 Belmont Stakes -- 131st running of the Belmont Stakes
Wikipedia - 19th-century Anglo-Saxonism -- Racial belief system developed by British and American individuals in the 19th century
Wikipedia - 1st of May: All Belongs to You -- 2008 film
Wikipedia - 2000 Belmont Stakes -- 132nd running of the Belmont Stakes
Wikipedia - 2001 Belmont Stakes -- 133rd running of the Belmont Stakes
Wikipedia - 2001 Nobel Peace Prize
Wikipedia - 2002 Belmont Stakes -- 134th running of the Belmont Stakes
Wikipedia - 2002 Nobel Peace Prize
Wikipedia - 2003 Belmont Stakes -- 135th running of the Belmont Stakes
Wikipedia - 2003 Nobel Peace Prize
Wikipedia - 2004 Belmont Stakes -- 136th running of the Belmont Stakes
Wikipedia - 2004 Nobel Peace Prize
Wikipedia - 2005 Belmont Stakes -- 137th running of the Belmont Stakes
Wikipedia - 2005 Nobel Peace Prize
Wikipedia - 2006 Belmont Stakes -- 138th running of the Belmont Stakes
Wikipedia - 2006 Nobel Peace Prize
Wikipedia - 2007 Belmont Stakes -- 139th running of the Belmont Stakes
Wikipedia - 2007 Nobel Peace Prize -- 2007 Nobel peace prize
Wikipedia - 2008 attack on tourists in Yemen -- Terrorist attack on Belgian tourists in the Wadi Dawan desert on January 18, 2008
Wikipedia - 2008 Belmont Stakes -- 140th running of the Belmont Stakes
Wikipedia - 2008 Nobel Peace Prize
Wikipedia - 2009 Belmont Stakes -- 141st running of the Belmont Stakes
Wikipedia - 2009 Nobel Peace Prize
Wikipedia - 2009 Ole Miss Rebels football team
Wikipedia - 2010 Belmont Stakes -- 142nd running of the Belmont Stakes
Wikipedia - 2010 Nobel Peace Prize
Wikipedia - 2010 Ole Miss Rebels football team
Wikipedia - 2011 Belmont Stakes -- 143rd running of the Belmont Stakes
Wikipedia - 2011 Nobel Peace Prize
Wikipedia - 2012 Belmont Stakes -- 144th running of the Belmont Stakes
Wikipedia - 2012 Gambella bus attack -- Terrorist attack
Wikipedia - 2012 Nobel Peace Prize
Wikipedia - 2012 phenomenon -- Range of eschatological beliefs surrounding the date 21 December 2012
Wikipedia - 2013 Belfast riots -- 2013 riots in July and August
Wikipedia - 2013 Belmont Stakes -- 145th running of the Belmont Stakes
Wikipedia - 2013 Nobel Peace Prize
Wikipedia - 2014 Belmont Stakes -- 146th running of the Belmont Stakes
Wikipedia - 2014 Nobel Peace Prize
Wikipedia - 2015 Belmont Stakes -- 147th running of the Belmont Stakes
Wikipedia - 2015 Nobel Peace Prize
Wikipedia - 2016 Belmont Stakes -- 148th running of the Belmont Stakes
Wikipedia - 2016 Brussels bombings -- suicide bombings in Belgium
Wikipedia - 2016 Nobel Peace Prize
Wikipedia - 2016 SheBelieves Cup squads -- List of players competing at the inaugural edition of the SheBelieves Cup
Wikipedia - 2017 Belmont Stakes -- 149th running of the Belmont Stakes
Wikipedia - 2017 Nobel Peace Prize
Wikipedia - 2017 SheBelieves Cup squads -- List of players competing at the 2nd edition of the SheBelieves Cup
Wikipedia - 2018 Belmont Stakes -- 150th running of the Belmont Stakes
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Wikipedia - 2018 Nobel Peace Prize
Wikipedia - 2018 Sapphire Aviation Bell UH-1 crash -- Helicopter crash
Wikipedia - 2018 SheBelieves Cup squads -- List of players competing at the 3rd edition of the SheBelieves Cup
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Wikipedia - 2019 Nobel Peace Prize
Wikipedia - 2019 SheBelieves Cup squads -- List of players competing at the 4th edition of the SheBelieves Cup
Wikipedia - 2020-21 Cyclo-cross Superprestige -- cyclo-cross competition held in Belgium and the Netherlands
Wikipedia - 2020 Belmont Stakes -- 152nd running of the Belmont Stakes
Wikipedia - 2020 Nobel Peace Prize
Wikipedia - 2020 SheBelieves Cup squads -- List of players competing at the 5th edition of the SheBelieves Cup
Wikipedia - 2021 in Belarus
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Wikipedia - 2021 Nobel Peace Prize
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Wikipedia - 218 Bianca -- Main-belt asteroid
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Wikipedia - 237 Coelestina -- Main-belt asteroid
Wikipedia - 243 Ida -- Main-belt asteroid
Wikipedia - 25 Watts -- 2001 film by Juan Pablo Rebella and Pablo Stoll
Wikipedia - 279 Thule -- Outer main-belt asteroid
Wikipedia - 28 Fundamental Beliefs -- Core beliefs of the Seventh-day Adventist Church
Wikipedia - 295 Theresia -- Main-belt asteroid
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Wikipedia - 30 Below Zero -- 1926 film
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Wikipedia - 32 Pomona -- Main-belt asteroid
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Wikipedia - 393 Lampetia -- Main-belt asteroid
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Wikipedia - 406 Erna -- Main-belt asteroid
Wikipedia - 454 Mathesis -- Main-belt asteroid
Wikipedia - 486958 Arrokoth -- Kuiper belt object
Wikipedia - 551 Ortrud -- Main-belt asteroid in the Solar System
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Wikipedia - 785 Zwetana -- Main-belt asteroid
Wikipedia - 7 Iris -- Large main-belt asteroid
Wikipedia - 800 Pound Gorilla Records -- American comedy record label based in Nashville
Wikipedia - 929 Algunde -- Main-belt asteroid
Wikipedia - 937 Bethgea -- Main-belt asteroid
Wikipedia - 953 Painleva -- Main-belt asteroid
Wikipedia - 983 Gunila -- Main-belt asteroid
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Wikipedia - 9 Metis -- Main-belt asteroid
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Wikipedia - Abelian variety
Wikipedia - Abelian von Neumann algebra
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Wikipedia - Abel Lefranc
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Wikipedia - Abel Prize
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Wikipedia - Abel's test
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Wikipedia - Abel Tasman Coast Track -- A hiking trail
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Wikipedia - Abel Tasman -- Dutch seafarer, explorer and merchant
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Wikipedia - Accademia di Belle Arti di Napoli -- Art academy of Naples (Italy)
Wikipedia - Accademia di Belle Arti di Venezia -- Public tertiary academy of art in Venice, Italy, founded in 1750
Wikipedia - Accademia di Belle Arti Firenze
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Wikipedia - Apoplania -- Archaic bell moth genus
Wikipedia - Apostles' Creed -- Early statement of Christian belief
Wikipedia - Appell-Humbert theorem -- Describes the line bundles on a complex torus or complex abelian variety
Wikipedia - Apple Records -- UK international record label; imprint of Apple Corps Ltd.
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Wikipedia - Atheism: A Rough History of Disbelief
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Wikipedia - Audiotree -- American music record label
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Wikipedia - Bacon's Rebellion -- 1676 Virginia rebellion against the colonial government
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Wikipedia - Belles lettres
Wikipedia - Belles-lettres -- Type of written work in which fictive stories take place (not 'popular' for 'genre' fiction)
Wikipedia - Belle Starr (film) -- 1941 film by Irving Cummings
Wikipedia - Belle Taylor (screenwriter) -- American screenwriter
Wikipedia - Belle Tout Lighthouse -- Lighthouse at Beachy Head, East Sussex, England
Wikipedia - Bellevalia paradoxa -- species of plant in the family Asparagaceae
Wikipedia - Bellevaux Abbey
Wikipedia - Belleville High School (New Jersey) -- High school in Essex County, New Jersey, United States
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Wikipedia - Bellevue University -- Private, non-profit university in Bellevue, Nebraska
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Wikipedia - Bellfounding -- Practice of casting and tuning bells
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Wikipedia - Bell Laboratories, Lucent Technologies
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Wikipedia - Bellman (diving)
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Wikipedia - Beyond Belief: Science, Religion, Reason and Survival
Wikipedia - Beyond Belief (symposium)
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Wikipedia - Campanula alaskana -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula alliariifolia -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula alpestris -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula americana -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula angustiflora -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula barbata -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula betulifolia -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula californica -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula carpatica -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanulaceae -- Family of flowering plants comprising bellflowers
Wikipedia - Campanula cervicaria -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula cochleariifolia -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula collina -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula divaricata -- Species of flowering plant in the bellflower family Campanulaceae
Wikipedia - Campanula exigua -- Species of flowering plant in the bellflower family Campanulaceae
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Wikipedia - Campanula -- Genus of flowering plants in the bellflower family Campanulaceae
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Wikipedia - Campbell's law
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Wikipedia - Canarina -- Genus of flowering plants in the bellflower family Campanulaceae
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Wikipedia - Category:21st century in Belarus
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Wikipedia - Category:Belgian emigrants to the Hawaiian Kingdom
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Wikipedia - Category:Belgian hermits
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Wikipedia - Category:Eastern Orthodox saints from Belarus
Wikipedia - Category:Films about rebellions
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Wikipedia - Category:People from Belfast
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Wikipedia - Category:Tuberculosis deaths in Belarus
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Wikipedia - Category:Violence against women in Belgium
Wikipedia - Category:Wikipedia articles with MusicBrainz label identifiers
Wikipedia - Category:Women Nobel laureates
Wikipedia - Catfish Records -- British independent record label
Wikipedia - Catherine Belkhodja -- French actress
Wikipedia - Catherine Bell (actress) -- British-American actress
Wikipedia - Catherine Bell (religious studies scholar) -- American religious studies scholar
Wikipedia - Catherine Belsey
Wikipedia - Catherine Burelle -- Belgian canoeist
Wikipedia - Catherine de Zegher -- Belgian curator, art critic, and art historian
Wikipedia - Catherine Isabella Osborne -- Irish artist and patron
Wikipedia - Catherine Jacques -- Belgian Olympic judoka
Wikipedia - Catherine Salee -- Belgian actress
Wikipedia - Catherine Verfaillie -- Belgian molecular biologist
Wikipedia - Catholic Church in Belarus
Wikipedia - Catholic Church in Belgium
Wikipedia - Catholic Church in Belize
Wikipedia - Catholic Monarchs of Spain -- Title for Queen Isabella I of Castile and King Ferdinand II of Aragon
Wikipedia - Catholic Party (Belgium) -- Former Belgian political party
Wikipedia - Catholic University of Leuven (1834-1968) -- University in Belgium, 1835-1968
Wikipedia - Cathy Belton -- Irish actress
Wikipedia - Cathy Ubels-Veen -- Dutch politician
Wikipedia - Cat Records (TK label) -- Late 20th-century record label
Wikipedia - Catuslugi -- Belgic tribe
Wikipedia - Cavehill and Whitewell Tramway -- Tram system in Northern Ireland, later part of Belfast Tramways
Wikipedia - Cavehill -- Hill overlooking the city of Belfast in Northern Ireland
Wikipedia - Cave of Dzhebel -- Cave and archaeological site in Turkmenistan
Wikipedia - Cave of the Bells -- Geographic location
Wikipedia - Caves of Han-sur-Lesse -- Caves near the village of Han-sur-Lesse, Belgium
Wikipedia - Caves of Hotton -- Speleothem caves near Hotton in Belgium
Wikipedia - CBD Belapur
Wikipedia - CCP Records -- South African record label (e. 1972)
Wikipedia - Cece Bell -- American author and illustrator
Wikipedia - Cecil Bell Jr. -- American politician
Wikipedia - Cecile Bombeek -- Belgian serial killer
Wikipedia - Cecile de France -- Belgian actress
Wikipedia - Cecile Miguel -- Belgian artist and writer
Wikipedia - Cecile Thevenet -- Belgian opera singer
Wikipedia - Cecilia Curbelo -- Uruguayan female writer
Wikipedia - Cedric Blanpain -- Belgian physician
Wikipedia - Cedric Nolf -- Belgian athletics competitor
Wikipedia - Cedric Taymans -- Belgian judoka
Wikipedia - Celebrando 25 AM-CM-1os de Juan Gabriel: En Concierto en el Palacio de Bellas Artes -- 1998 live album
Wikipedia - Celestin Demblon -- Belgian writer and politician
Wikipedia - Celine Allewaert -- Belgian spongiologist
Wikipedia - Celine Scheen -- 21st-century Belgian singer
Wikipedia - Celine Van Ouytsel -- Miss Belgium 2020, beauty pageant titleholder, Belgian model
Wikipedia - Cellchrome -- Japanese rock band under the Being label
Wikipedia - Celso Albelo -- Spanish operatic tenor
Wikipedia - Cem Belevi -- Turkish pop music singer and actor
Wikipedia - Central Belt
Wikipedia - Central station (Belo Horizonte Metro) -- Belo Horizonte metro station
Wikipedia - Centre for Fine Arts, Brussels -- Cultural venue in Brussels, Belgium
Wikipedia - Century Media Records -- Record label
Wikipedia - Cerebellar ataxia -- Motor symptoms caused by dysfunction of the cerebellum
Wikipedia - Cerebellar Cognitive Affective Syndrome
Wikipedia - Cerebellar cognitive affective syndrome -- Cognitive and affective symptoms of cerebellum damage
Wikipedia - Cerebellar hemisphere -- Each of the two halves of the cerebellum in the brain
Wikipedia - Cerebellar Model Articulation Controller
Wikipedia - Cerebellar model articulation controller
Wikipedia - Cerebellar peduncle -- Structure connecting the cerebellum to the brainstem
Wikipedia - Cerebellar vermis -- Structure connecting the two cerebellar hemispheres
Wikipedia - Cerebellum -- Structure at the rear of the vertebrate brain, beneath the cerebrum
Wikipedia - Cesar Bosco Vivas Robelo -- Nicaraguan bishop
Wikipedia - Cesar Diaz (film director) -- Belgian-Guatemalan film director
Wikipedia - Cesare Beltrami -- Italian sprint canoer
Wikipedia - Cesar Franck -- Belgian-French composer and organist (1822-1890)
Wikipedia - C. Gordon Bell
Wikipedia - Chabad messianism -- Belief that Menachem Mendel Schneerson is the Messiah
Wikipedia - Chabeli Iglesias -- Spanish-Filipino journalist and socialite
Wikipedia - Chad Campbell (politician) -- American politician
Wikipedia - Chad Campbell -- American golfer
Wikipedia - Chaima Trabelsi -- Tunisian racewalker
Wikipedia - Chaim Soloveitchik -- Belarusian rabbi
Wikipedia - Chalalabelus -- Genus of molluscs
Wikipedia - Chalice (record label)
Wikipedia - Chamaesphecia oxybeliformis -- Species of moth
Wikipedia - Chamber of Representatives (Belgium) -- Lower house of the federal parliament of Belgium
Wikipedia - Champion Records (Nashville, Tennessee) -- U.S. record label started in the mid-1950s
Wikipedia - Champion Records (Richmond, Indiana) -- Record label in Richmond, Indiana, founded in 1925
Wikipedia - Champion Records (UK) -- UK-based record label
Wikipedia - Chan Chich Site -- Mayan archaeological site in Belize
Wikipedia - Chandos portrait -- 17th-century portrait believed to be of William Shakespeare
Wikipedia - Chantal Akerman -- Belgian film director
Wikipedia - Chantal Mouffe -- Belgian post-marxist political theorist
Wikipedia - Chantelle Bell -- English entrepreneur
Wikipedia - Chaos magic -- Belief system
Wikipedia - Chapois, Belgium -- Village in Ciney, Belgium
Wikipedia - Charbel Chrabie -- Lebanese judoka
Wikipedia - Charbelicaris maronites
Wikipedia - Charbel Makhlouf -- 19th-century Lebanese Maronite monk and saint
Wikipedia - Charbel Makhluf
Wikipedia - Charbel (martyr)
Wikipedia - Charbel Nahas -- Lebanese academic and politician (born 1954)
Wikipedia - Charbel Rouhana -- Lebanese musician
Wikipedia - Charismatic movement -- Trend of historically mainstream congregations adopting beliefs and practices similar to Pentecostalism
Wikipedia - Charleroi-Thuin (Chamber of Representatives constituency) -- Belgian political subdivision
Wikipedia - Charles Abel Buffum -- American politician and businessman
Wikipedia - Charles Abel -- Papua New Guinea politician
Wikipedia - Charles Alfred Bell -- British civil servant
Wikipedia - Charles Belcher (actor) -- American actor
Wikipedia - Charles Belec -- Canadian politician
Wikipedia - Charles Bell
Wikipedia - Charles Bertin -- Belgian poet
Wikipedia - Charles Brahm -- Belgian canoeist
Wikipedia - Charles Campbell (sailor) -- British sailor
Wikipedia - Charles C. Campbell (general) -- United States Army general
Wikipedia - Charles Cumont -- Belgian modern pentathlete
Wikipedia - Charles d'Aspremont Lynden -- Belgian politician
Wikipedia - Charles De Bondsridder -- Belgian sailor
Wikipedia - Charles de Broqueville -- Belgian politician
Wikipedia - Charles de Brouckere -- Belgian politician
Wikipedia - Charles Dekeukeleire -- Belgian film director
Wikipedia - Charles Delbarre -- Belgian sports shooter
Wikipedia - Charles Delfosse -- Belgian sailor
Wikipedia - Charles de Ligne (speed skater) -- Belgian speed skater
Wikipedia - Charles De Sorgher -- Belgian bobsledder
Wikipedia - Charles de Visscher -- Belgian international law judge
Wikipedia - Charles Dewachtere -- Belgian athlete
Wikipedia - Charles d'Hane de Steenhuyze -- Belgian politician
Wikipedia - Charles Duchesne -- Belgian colonial administrator
Wikipedia - Charles E. Bell -- American architect
Wikipedia - Charles-Ferdinand Nothomb -- Belgian politician
Wikipedia - Charles Isabelle -- French architect
Wikipedia - Charles Janssens -- Belgian actor
Wikipedia - Charles J. Bell (businessman) -- Irish-born American and Canadian businessman, co-founder of the National Geographic Society
Wikipedia - Charles J. Bell -- American politician
Wikipedia - Charles Jeanne -- Leader of the Parisian June Rebellion
Wikipedia - Charles K. Kao -- Physicist, Nobel Prize Laureate
Wikipedia - Charles Lannie -- Belgian gymnast
Wikipedia - Charles Lebegue -- Belgian sports shooter
Wikipedia - Charles Leickert -- Belgian painter
Wikipedia - Charles-Louis-Joseph Hanssens -- Belgian conductor and composer
Wikipedia - Charles Maerschalck -- Belgian gymnast
Wikipedia - Charles Magnette -- Belgian lawyer and politician
Wikipedia - Charles Maximilien de Lalaing -- Belgian diplomat
Wikipedia - Charles M. Courboin -- Belgian musician
Wikipedia - Charles Menart -- Belgian architect
Wikipedia - Charles Paul de Cumont -- Belgian military officer
Wikipedia - Charles Paumier du Verger -- Belgian sports shooter
Wikipedia - Charles Perin -- Belgian economist
Wikipedia - Charles Picque -- Belgian politician
Wikipedia - Charles Plisnier -- Belgian writer
Wikipedia - Charles Poswick -- Belgian politician
Wikipedia - Charles Rogier Square -- Square in Brussels, Belgium
Wikipedia - Charles Rogier -- Belgian journalist, statesman
Wikipedia - Charles Samuel -- Belgian sculptor
Wikipedia - Charles Scheirlinck -- Belgian sports shooter
Wikipedia - Charles Spalding -- Scottish confectioner and amateur diving bell designer
Wikipedia - Charles Van Beveren -- Belgian artist
Wikipedia - Charles van den Bussche -- Belgian sailor
Wikipedia - Charles van der Stappen -- Belgian sculptor
Wikipedia - Charles van Lerberghe -- Belgian poet
Wikipedia - Charles Vannerom -- Belgian modern pentathlete
Wikipedia - Charles Vyt -- Belgian modern pentathlete
Wikipedia - Charles Weibel -- American mathematician
Wikipedia - Charles Wiggers -- Belgian racewalker
Wikipedia - Charlie Beljan -- American professional golfer
Wikipedia - Charlie Dupont -- Belgian actor
Wikipedia - Charline Van Snick -- Belgian judoka
Wikipedia - Charlotte Abramow -- Belgian photographer and filmmaker
Wikipedia - Charlotte Adigery -- French-born Belgian-Caribbean musician
Wikipedia - Charlotte Bellamy -- English actress
Wikipedia - Charlotte Bell
Wikipedia - Charlotte C. Campbell -- US medical mycologist
Wikipedia - Charly Bouvy -- Belgian sportsman
Wikipedia - Charmian Campbell -- British artist (1942-2009)
Wikipedia - Chauvinism -- Form of extreme patriotism and nationalism and a belief in national superiority and glory
Wikipedia - CHCQ-FM -- Radio station in Belleville, Ontario
Wikipedia - Checker Records -- US record label, subsidiary of Chess Records
Wikipedia - Cheli Air Force Station -- Former U. S. Air Force installation in Bell, California
Wikipedia - Cherokee spiritual beliefs
Wikipedia - CherryDisc Records -- US record label
Wikipedia - Cheryl Campbell -- English actress
Wikipedia - Cheryl-Lynn Vidal -- Belize government prodecutor lawyer
Wikipedia - Chesias isabella -- Species of moth
Wikipedia - Chesky Records -- US record label
Wikipedia - Chestnut-bellied cuckoo -- Species of bird
Wikipedia - Chestnut-bellied guan -- Species of bird
Wikipedia - Chestnut-bellied hummingbird -- Species of bird
Wikipedia - Chestnut-bellied malkoha -- Species of bird
Wikipedia - Chestnut-bellied nuthatch -- Species of bird
Wikipedia - Chestnut-bellied partridge -- Species of bird
Wikipedia - Chestnut-bellied sandgrouse -- Species of bird
Wikipedia - Chevalmeire Cycling Team -- Belgian cycling team
Wikipedia - Chevrolet Bel Air -- American full-size automobile
Wikipedia - Chiara Corbella Petrillo
Wikipedia - Children Underground -- 2001 film by Edet Belzberg
Wikipedia - ChilledCow -- Music label, YouTube channel
Wikipedia - Chloe (1996 film) -- 1996 French-Belgian TV drama film directed by Dennis Berry
Wikipedia - Chloe Henry -- Belgian gymnast and pole vaulter
Wikipedia - Chloe Leurquin -- Belgian professional golfer
Wikipedia - ChM-CM-"teau de Fonbel -- Bordeux Wine
Wikipedia - ChM-CM-"tillon, Belgium -- a place in Belgium
Wikipedia - Choker Campbell -- American saxophonist
Wikipedia - Chow Down -- Single by Willam Belli
Wikipedia - Chris Abell -- British biological chemist
Wikipedia - Chris Bell (American musician) -- American singer
Wikipedia - Chris Bell (British Army officer) -- British Army officer
Wikipedia - Chris Bell (director) -- American director, producer and writer
Wikipedia - Chris Bell (politician) -- American politician
Wikipedia - Chris Binet -- Belgian sports shooter
Wikipedia - Chris Campbell (diplomat) -- British diplomat
Wikipedia - Chris Campbell (golfer) -- Australian professional golfer
Wikipedia - Chris Dercon -- Belgian art historian and curator
Wikipedia - Chris Hoornaert -- Belgian diplomat
Wikipedia - Chris Janssens (politician) -- Belgian politician
Wikipedia - Chris Mary Francine Whittle -- Belgian composer
Wikipedia - Chris Strachwitz -- American record label executive and record producer
Wikipedia - Christabel Ekeh -- Ghanaian actress and Model
Wikipedia - Christabel (poem)
Wikipedia - Christabel Rose Coleridge
Wikipedia - Christa Campbell -- American actress and producer
Wikipedia - Christ Blessing (Bellini, 1460) -- Painting by Giovanni Bellini
Wikipedia - Christ Blessing (Bellini, 1500) -- Painting by Giovanni Bellini
Wikipedia - Christelle Cornil -- Belgian actress
Wikipedia - Christen Winther Obel -- Danish businessman
Wikipedia - Christiaan De Wilde -- Belgian businessman
Wikipedia - Christiana Burdett Campbell
Wikipedia - Christian anarchism -- Belief that anarchism is inherent in Christianity and the Gospels
Wikipedia - Christian Beck (poet) -- Belgian poet
Wikipedia - Christian Campbell -- Canadian actor
Wikipedia - Christian Cannuyer -- Belgian Coptologist
Wikipedia - Christian Chelman -- Belgian magician
Wikipedia - Christian Church -- Term used to refer to the whole group of people belonging to the Christian religious tradition.
Wikipedia - Christian de Duve -- Belgian biochemist, cytologist
Wikipedia - Christian Dotremont -- Belgian artist
Wikipedia - Christian Dumolin -- Belgian businessman
Wikipedia - Christian Dupont -- Belgian politician
Wikipedia - Christiane Goethals -- Belgian gymnast
Wikipedia - Christiane Nusslein-Volhard -- German developmental biologist and 1995 Nobel Prize winner
Wikipedia - Christiane Timmerman -- Belgian anthropologist
Wikipedia - Christian Friedrich Hebbel
Wikipedia - Christian humanism -- Philosophical belief
Wikipedia - Christianity in Belarus
Wikipedia - Christianity in Belgium
Wikipedia - Christianity in Belize
Wikipedia - Christian Kieckens -- Belgian architect
Wikipedia - Christian Labeau -- Belgian actor and director
Wikipedia - Christian libertarianism -- The synthesis of Christian beliefs with libertarian political philosophy
Wikipedia - Christian Maes -- Belgian sailor
Wikipedia - Christian mortalism -- Belief that the human soul is not naturally immortal
Wikipedia - Christian naturism -- Movement which believes that God never intended for people to be ashamed of their bodies
Wikipedia - Christian Nielsen (Belgian sailor) -- Belgian sailor
Wikipedia - Christian Otte -- Belgian painter
Wikipedia - Christian Raynaud -- Belgian sports shooter
Wikipedia - Christian Science -- Set of beliefs and practices belonging to the metaphysical family of new religious movements
Wikipedia - Christian theology -- Study of Christian belief and practice
Wikipedia - Christian tradition -- Practices or beliefs associated with Christianity
Wikipedia - Christian universalism -- Christian belief that all will be reconciled to God
Wikipedia - Christian Van Eyken -- Belgian politician
Wikipedia - Christian Zionism -- A belief among some Christians that Jews should be returned to the Holy Land
Wikipedia - Christina Bellin -- American model
Wikipedia - Christine Aventin -- French-language Belgian writer
Wikipedia - Christine Belford -- American actress
Wikipedia - Christine Bell
Wikipedia - Christine Campbell (character) -- American Sit Com Character
Wikipedia - Christine Campbell (politician) -- Australian politician
Wikipedia - Christine Conix -- Belgian architect
Wikipedia - Christine De Mol -- Belgian applied mathematician
Wikipedia - Christine Ockrent -- Belgian journalist
Wikipedia - Christ'l Smet -- Belgian windsurfer
Wikipedia - Christmas Bells (advertisement) -- 1989 American television commercial
Wikipedia - Christmas seal -- Labels (not stamps) placed on mail during Christmas.
Wikipedia - Christmas Time (Don't Let the Bells End) -- 2003 single by The Darkness
Wikipedia - Christoff De Bolle -- Belgian Flemish schlager singer
Wikipedia - Christophe Darbellay -- Swiss politician
Wikipedia - Christopher Bell (businessman) -- British businessman
Wikipedia - Christopher Bell (scholar) -- Disabilities scholar
Wikipedia - Christopher Campbell (painter) -- Irish painter
Wikipedia - Christopher Campbell -- American political aide
Wikipedia - Christopher C. Bell -- Writer, author, lecturer
Wikipedia - Christophe Sercu -- Belgian cycling team manager
Wikipedia - Christophe Soumillon -- Belgian Thoroughbred horse racing jockey
Wikipedia - Christophe Szpajdel -- Belgian illustrator and calligraphist
Wikipedia - Christophe Van Gerrewey -- Belgian writer and architect
Wikipedia - Christoph Gottfried Andreas Giebel
Wikipedia - Chromatic scale -- Musical scale with twelve pitches, each a semitone, also known as a half-step, above or below another
Wikipedia - Chronic Lyme disease -- Belief that symptoms are caused by an unproven infection
Wikipedia - Chronological list of Belgian classical composers -- Wikipedia list article
Wikipedia - Chrystabel Aitken -- New Zealand artist
Wikipedia - Chrystabel Procter -- English gardener, educationalist and horticulturalist (1894-1982)
Wikipedia - Chuck Campbell -- Canadian actor and comedian
Wikipedia - Chuck Labelle -- Canadian musician
Wikipedia - Church bell
Wikipedia - Church covenant -- Declaration in which their duties as church members towards God and their fellow believers are outlined
Wikipedia - Churches of Christ -- Autonomous Christian congregations associated with one another through distinct beliefs and practices
Wikipedia - Church of Saint Sava -- Church in Belgrade, Serbia
Wikipedia - Church of Scientology -- Organization devoted to the practice and the promotion of the Scientology belief system
Wikipedia - Church of St. Basil of Ostrog, Belgrade
Wikipedia - Church of St Cuthbert, Bellingham -- A stone church building in Northumberland, England that dates partially from the 13th century
Wikipedia - Church of the Ascension, Belgrade
Wikipedia - Church of the Holy Transfiguration, Herebel -- Church in Albania
Wikipedia - Church ruins, Belsh -- Cultural Monument in Albania
Wikipedia - CHVI-FM -- Christian radio station in Campbell River, British Columbia
Wikipedia - Cibele Dorsa -- Brazilian actress, model and writer
Wikipedia - Ciclotel -- Belgian cycling team
Wikipedia - Cidade Industrial station -- Belo Horizonte metro station
Wikipedia - Cigarette Labeling and Advertising Act -- Act providing national standards for cigarette packaging in the US
Wikipedia - CIGL-FM -- Radio station in Belleville, Ontario
Wikipedia - CIMS-FM -- Radio station in Balmoral-Campbellton, New Brunswick
Wikipedia - Cincinnati Bell -- US communications company
Wikipedia - Cindy Bouque -- Belgian sports shooter
Wikipedia - Cindy Dandois -- Belgian mixed martial artist
Wikipedia - Cindy Frey -- Belgian photographer
Wikipedia - Cindy Vandenhole -- Belgian artistic gymnast
Wikipedia - Cindy Wright -- Belgian-American painter
Wikipedia - Cinnamon Toast Records -- Canadian record label
Wikipedia - Cinq Music Group -- American record label
Wikipedia - Cinquantenaire -- Park in Brussels, Belgium
Wikipedia - CIQC-FM -- Radio station in Campbell River, British Columbia
Wikipedia - Circle in the Sand -- 1988 single by Belinda Carlisle
Wikipedia - Circus Records -- British record label
Wikipedia - Circus-Wanty Gobert -- Belgian cycling team
Wikipedia - Cirey-les-Bellevaux
Wikipedia - Citizen of Glass -- 2016 studio album by Agnes Obel
Wikipedia - City of Brussels -- Capital of Belgium
Wikipedia - City of Glass (film) -- 1998 film by Mabel Cheung
Wikipedia - City Stadium (Molodechno) -- Sports stadium in Belarus
Wikipedia - City Stadium (Orsha) -- Sports stadium in Belarus
Wikipedia - City Stadium (Slutsk) -- Sports stadium in Belarus
Wikipedia - C.I.Y.M.S. Cricket Club -- Sports club in Belfast, Northern Ireland
Wikipedia - CJBI-FM -- Communtiyr adio station in Bell Island, Newfoundland and Labrador
Wikipedia - CJBQ -- Radio station in Belleville, Ontario
Wikipedia - CJLX-FM -- Radio station at Loyalist College in Belleville, Ontario
Wikipedia - CJOJ-FM -- Radio station in Belleville, Ontario
Wikipedia - CJTN-FM -- Radio station in Trenton-Belleville, Ontario
Wikipedia - CKCJ-FM -- Radio station in Lebel-sur-Quevillon, Quebec
Wikipedia - CKJJ-FM -- Christian radio station in Belleville, Ontario
Wikipedia - CKNB -- Radio station in Campbellton, New Brunswick
Wikipedia - CKNN-FM -- Radio station in Q'umk'uts' (Bella Coola), British Columbia, Canada
Wikipedia - Claire Michel -- Belgian triathlete
Wikipedia - Claire Vellut -- Belgian leprologist and humanist
Wikipedia - Clara Belle Baker -- American educator
Wikipedia - Clarabelle Cow -- Disney cartoon character
Wikipedia - Clara Cleymans -- Belgian actress and singer
Wikipedia - Clarawood -- Housing estate in East Belfast
Wikipedia - Clare Bell -- British author in the United States
Wikipedia - Claribel Kendall -- American mathematician
Wikipedia - Claribel Medina -- Puerto Rican actress
Wikipedia - Clarke Abel -- British surgeon and naturalist (1780-1826)
Wikipedia - Class field theory -- Branch of algebraic number theory concerned with abelian extensions
Wikipedia - Claude De Bruyn -- Belgian serviceman
Wikipedia - Claude Delacroix -- Belgian musician and radio presenter
Wikipedia - Claude Delbeke -- Belgian civil engineer and philatelist
Wikipedia - Claude Englebert -- Belgian bobsledder
Wikipedia - Claude-Henri Belgrand de Vaubois
Wikipedia - Claude Laverdure (author) -- Belgian comics artist
Wikipedia - Claude Oestges -- Belgian engineer
Wikipedia - Claude Rijmenans -- Belgian ambassador
Wikipedia - Claudette Abela Baldacchino -- Maltese politician
Wikipedia - Claude Victor-Perrin, Duc de Belluno -- French Marshal
Wikipedia - Claudia Fassaert -- Belgian Olympic dressage rider
Wikipedia - Claudia Zobel -- Filipina actress
Wikipedia - Claudie Lange -- Belgian model and actress
Wikipedia - Cleftbelly trevally -- Species of fish
Wikipedia - Clement Desalle -- Belgian motorcycle racer
Wikipedia - Clement Haeyen -- Belgian weightlifter
Wikipedia - Clement Horton Belcher -- Canadian publisher
Wikipedia - Clement Pansaers -- Belgian poet and proponent of the Dada movement
Wikipedia - Clement Spiette -- Belgian canoeist
Wikipedia - Cleopatra's Needle (New York City) -- Ancient Egyptian obelisk in Central Park, New York City
Wikipedia - Cleveland Hall (Nashville, Tennessee) -- Antebellum mansion
Wikipedia - Clifford Dobell
Wikipedia - Clifton House, Belfast -- Historic building in Belfast, Northern Ireland
Wikipedia - Clintonia umbellulata -- Species of Lily
Wikipedia - Clive Bell -- English art critic
Wikipedia - Cloak of Aesir -- Book by John W. Campbell
Wikipedia - Cloche hat -- Close-fitting hats with a bell-shaped crown
Wikipedia - Closed bell
Wikipedia - Closed bell -- Closed bell
Wikipedia - Closed diving bell -- pressure vessel for transporting divers through the water
Wikipedia - Clover Music -- Record label imprint
Wikipedia - Cloves Campbell Jr. -- American politician
Wikipedia - Cloves Campbell Sr. -- American politician
Wikipedia - CLP Regulation -- 2008 legal act of the European Union affecting the classification, labelling and packaging of chemicals
Wikipedia - Clump weight -- A heavy weight suspended on cable used to guide a diving bell
Wikipedia - Cobelura -- Genus of beetles
Wikipedia - Coby Bell -- American actor
Wikipedia - Coconut Records -- Record label
Wikipedia - Coeranica isabella -- Species of moth
Wikipedia - Cognitive dissonance -- Psychological stress resulting from multiple contradictory beliefs, ideas, or values held at the same time
Wikipedia - Cognitive inertia -- The tendency for a particular orientation in how an individual thinks about an issue, belief or strategy to endure or resist change
Wikipedia - Colegio Rosa Bell -- School located in Guaynabo, Puerto Rico
Wikipedia - Coleophora albella -- Species of moth
Wikipedia - Coleophora microalbella -- Species of moth
Wikipedia - Coleophora plumbella -- Species of moth
Wikipedia - Coleophora tabelli -- Species of moth
Wikipedia - Colette Braeckman -- Belgian journalist
Wikipedia - Colette Burgeon -- Belgian politician
Wikipedia - Colin Bell (American politician) -- American Democratic Party politician
Wikipedia - Colin Campbell, 1st Baron Clyde -- British Army officer and Field Marshal (1792-1863)
Wikipedia - Colin Campbell (director) -- American film director
Wikipedia - Colin Campbell (entrepreneur) -- Canadian entrepreneur
Wikipedia - Colin Campbell (geologist)
Wikipedia - Colin Campbell (Olympian) -- British sportsman
Wikipedia - Colin Campbell Ross -- Australian execution victim
Wikipedia - Colin Campbell Sanborn
Wikipedia - Colin Campbell (Swedish East India Company)
Wikipedia - Coline Campbell -- Canadian politician
Wikipedia - Collective consciousness -- Shared beliefs and ideas in society
Wikipedia - Collector Records -- American record label
Wikipedia - Colonel Konigsfels Teaching Prince Poniatowski to Ride -- Painting by Bernardo Bellotto (National Museum in Warsaw)
Wikipedia - Colonial University of Belgium -- Former Belgian university
Wikipedia - Colorado Belle -- Casino hotel in Nevada
Wikipedia - Colossendeis belekurovi -- Species of sea spider
Wikipedia - Colourblind (Darius Campbell song) -- 2002 single by Darius
Wikipedia - Colruyt family -- Belgian noble family
Wikipedia - Columbia Records -- American record label currently owned by Sony Music Entertainment
Wikipedia - Column -- Structural element that transmits weight from above to below
Wikipedia - Colville Young -- Governor-General of Belize (1993-present)
Wikipedia - Come Out, Ye Black and Tans -- Irish rebel song
Wikipedia - Commander of the Defence Force (Belize) -- Professional head of the Belize Defence Force
Wikipedia - Command Records -- American record label
Wikipedia - Comme des Garcons -- Japanese fashion label
Wikipedia - Commentarii de Bello Civili -- Discussion of the Roman civil war by Julius Caesar.
Wikipedia - Commentarii de Bello Gallico -- Commentary on Gallic wars by Julius Caesar
Wikipedia - Commission of rebellion -- Process of contempt on the nonappearance of a defendant
Wikipedia - Committee for the Prize in Economic Sciences in Memory of Alfred Nobel
Wikipedia - Committee for the Sveriges Riksbank Prize in Economic Sciences in Memory of Alfred Nobel
Wikipedia - Communaute de communes de Miribel et du Plateau -- Federation of municipalities in France
Wikipedia - Communist Party of Belgium -- Defunct communist party in Belgium
Wikipedia - Communist rebellion in the Philippines
Wikipedia - Community Baboon Sanctuary -- Protected area in Belize
Wikipedia - Comprachicos -- Belief in criminals that deform growing children
Wikipedia - Conan the Rebel -- Novel by Poul Anderson
Wikipedia - Concepcion Bellorin -- Spanish judoka
Wikipedia - Conchita Campbell -- Canadian actress
Wikipedia - Concord Records -- American record label
Wikipedia - Condroz -- Natural region of eastern Belgium
Wikipedia - Condrusi -- Germanic-Belgic tribe
Wikipedia - Confessional community -- Group with similar religious beliefs
Wikipedia - Confirmation bias -- Tendency of people to favor information that confirms their beliefs or values
Wikipedia - Congo Free State -- Area in Central Africa under Belgian control (1885-1908)
Wikipedia - Conny Aerts -- Belgian astronomer and astrophysicist
Wikipedia - Conozoa rebellis -- Species of grasshopper
Wikipedia - Conrad Adriaenssens -- Belgian sports shooter
Wikipedia - Conrad Grebel
Wikipedia - Conseil national des femmes belges -- Belgian women's organization
Wikipedia - Conservatism in Belgium
Wikipedia - Conservatism in Belize
Wikipedia - Constance Mabel Winchell -- American librarian
Wikipedia - Constance Trotti -- Belgian noble, socialite, salon holder
Wikipedia - Constant d'Hoffschmidt -- Belgian politician
Wikipedia - Constantin Carabela -- Romanian biathlete
Wikipedia - Constantin Le Paige -- Belgian mathematician
Wikipedia - Constantin Van Rijckevorsel -- Belgian equestrian
Wikipedia - Constant Lievens -- Belgian Jesuit priest and missionary
Wikipedia - Constant Loriot -- Belgian gymnast
Wikipedia - Constant Permeke -- Belgian painter and sculptor
Wikipedia - Constant van Langhendonck -- Belgian equestrian
Wikipedia - Constituencies of Belize
Wikipedia - Constitutionalism -- Belief that government authority derives from fundamental law
Wikipedia - Constitution of Belarus -- Ultimate law of Belarus
Wikipedia - Contagious Love -- Single by Zendaya and Bella Throne
Wikipedia - Contarini Madonna -- Painting by Giovanni Bellini
Wikipedia - Continuous revelation -- Belief that God continues to reveal divine principles or commandments to humanity
Wikipedia - ContraBanda -- Belarusian rock band
Wikipedia - Controversies about labeling terrorism -- No consensus on a single, universal definition
Wikipedia - Conus albellus -- Species of sea snail
Wikipedia - Conus anabelae -- Species of sea snail
Wikipedia - Conus belairensis -- Species of sea snail
Wikipedia - Conus belizeanus -- Species of sea snail
Wikipedia - Conus bellacoensis -- Species of sea snail
Wikipedia - Conus bellocqae -- Species of sea snail
Wikipedia - Conus bellulus -- Species of sea snail
Wikipedia - Conus gabelishi -- Species of sea snail
Wikipedia - Conus isabelarum -- Species of sea snail
Wikipedia - Conus portobeloensis -- Species of sea snail
Wikipedia - Conventionalism -- Philosophical belief that principles depend on societal agreements, not external reality
Wikipedia - Conversations with My Wife -- 2018 song by Jon Bellion
Wikipedia - Conveyor belt sushi
Wikipedia - Conveyor belt -- Close-loop rubber band used in motorized conveying system
Wikipedia - Cool FM -- radio station in Belfast, Northern Ireland
Wikipedia - Coordination Council (Belarus) -- Belarusian pro-democracy political organisation
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Wikipedia - DCide -- American independent record label
Wikipedia - Dead Christ Supported by Angels (Bellini, Rimini) -- Painting by Giovanni Bellini in the City Museum of Rimini
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Wikipedia - Deception -- Act of propagating beliefs of things that are not true, or not the whole truth
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Wikipedia - Decibel watt -- SI measurement of signal strength and intensity
Wikipedia - Decibel -- Logarithmic unit expressing the ratio of a physical quantity
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Wikipedia - Decision theology -- The belief by some evangelical denominations of Christianity that individuals must make a conscious decision to "accept" and follow Christ
Wikipedia - Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities -- Declaration adopted in 1992 by the United Nations General Assembly
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Wikipedia - Deelgemeente -- Type of administrative division in Belgium and the Netherlands
Wikipedia - Deep belief network
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Wikipedia - Deep sea -- The lowest layer in the ocean, below the thermocline and above the seabed, at a depth of 1000 fathoms (1800 m) or more
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Wikipedia - De Grootste Belg
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Wikipedia - Delusion -- Firm and fixed belief in that which is based on inadequate grounding
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Wikipedia - Freedom of religion in Belgium
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Wikipedia - Henri Julien Allard -- Belgian politician
Wikipedia - Henri Kichka -- Belgian Holocaust survivor
Wikipedia - Henri Laame -- Belgian equestrian
Wikipedia - Henri La Fontaine -- Belgian politician and Nobel Peace Prize Laureate
Wikipedia - Henri Lavachery -- Belgian archeologist
Wikipedia - Henri Lonchay -- Belgian historian
Wikipedia - Henri Maquet -- Belgian architect
Wikipedia - HenriM-CM-+tte Ronner-Knip -- Dutch-Belgian painter (1821-1909)
Wikipedia - Henri Pirenne -- Belgian historian
Wikipedia - Henri Pousseur -- Belgian composer
Wikipedia - Henri Privat-Livemont -- Belgian artist
Wikipedia - Henri Quersin -- Belgian sport shooter
Wikipedia - Henri Reynders -- Belgian priest
Wikipedia - Henri Rolin -- Belgian politician
Wikipedia - Henri Sauveur -- Belgian sports shooter
Wikipedia - Henri Schoofs -- Belgian athlete
Wikipedia - Henri Simonet -- Belgian politician
Wikipedia - Henri Van Riel -- Belgian sailor
Wikipedia - Henri Verhavert -- Belgian artistic gymnast
Wikipedia - Henri Weewauters -- Belgian sailor
Wikipedia - Henri Willems -- Belgian bobsledder
Wikipedia - Henri Xhonneux -- Belgian film director and screenwriter
Wikipedia - Henry Abel Smith -- British Army officer and Australian politician
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Wikipedia - Henry Bell (cricketer) -- English cricketer and Anglican clergyman
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Wikipedia - Henry Bellyse Baildon -- Scottish scholar and poet
Wikipedia - Henry Campbell-Bannerman -- Prime Minister of the United Kingdom from 1905 to 1908
Wikipedia - Henry de Menten de Horne -- Belgian equestrian
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Wikipedia - Henry Kistemaeckers (publisher) -- Belgian publisher
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Wikipedia - Herald Records -- American record label
Wikipedia - Her Beloved Villain -- 1920 film directed by Sam Wood
Wikipedia - Herbert Campbell -- English musical theatre actor
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Wikipedia - Herbert Strabel -- German production designer
Wikipedia - Herd mentality -- Human tendency to adopt beliefs and behaviors favored by one's group
Wikipedia - Here (Adrian Belew album) -- album by Adrian Belew
Wikipedia - Heresy in Judaism -- Beliefs which contradict the traditional doctrines of Rabbinic Judaism
Wikipedia - Heresy -- Belief or theory that is strongly at variance with established belief or customs
Wikipedia - Herge -- Belgian comics writer
Wikipedia - Heritage Records (England) -- Record label
Wikipedia - Heritage registers in Belgium -- Cultural property of Belgium
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Wikipedia - Hermitage of San Antonio de Padua de la Tuna -- Historic place in Isabela, Puerto Rico
Wikipedia - Hero of Belarus -- Highest title that can be bestowed on a citizen of Belarus
Wikipedia - Herring -- Forage fish, mostly belonging to the family Clupeidae
Wikipedia - Herta Muller -- German novelist, poet, essayist and Nobel Prize recipient
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Wikipedia - Heteroponera imbellis -- Species of ant
Wikipedia - Het Rijk der Vrouw -- Belgian women's magazine
Wikipedia - Hettie Belle Ege -- American mathematician
Wikipedia - Hex Castle -- ChM-CM-"teau in Limburg, Belgium
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Wikipedia - Hey Little One -- 1968 studio album by Glen Campbell
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Wikipedia - Hierarchy of beliefs
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Wikipedia - Higher education in Belgium
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Wikipedia - High-speed rail in Belgium
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Wikipedia - Hilaire Belloc's books
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Wikipedia - History from below
Wikipedia - History of Belgium -- Aspect of history
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Wikipedia - History of Belize -- history of the country Belize
Wikipedia - History of the Jews in Belarus
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Wikipedia - History of underwater diving -- History of the practice of descending below the water's surface to interact with the environment
Wikipedia - HIV/AIDS denialism in South Africa -- Prevalence in South Africa of the belief, contradicted by conclusive evidence, that human immunodeficiency virus (HIV) does not cause acquired immune deficiency syndrome (AIDS)
Wikipedia - HIV/AIDS denialism -- False belief that the human immunodeficiency virus (HIV) does not cause acquired immune deficiency syndrome (AIDS)
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Wikipedia - HMS Belfast -- Royal Navy Edinburgh-class light cruiser
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Wikipedia - Hogeschool VIVES -- University in West Flanders, Belgium
Wikipedia - Holiday Inn Records -- American record label
Wikipedia - Holiness movement -- Set of beliefs and practices which emerged from 19th-century Methodism
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Wikipedia - Homoeosoma nimbella -- Species of moth
Wikipedia - Homosexualities -- 1978 book by Alan P. Bell and Martin S. Weinberg
Wikipedia - Homunculus et la Belle Etoile -- Poem by Wallace Stevens
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Wikipedia - Hoshen-Kopelman algorithm -- Algorithm for labeling clusters on a grid
Wikipedia - Hostname -- Label that is assigned to a device connected to a computer network
Wikipedia - Hotel Jugoslavija -- Hotel in Belgrade, Serbia
Wikipedia - Hotel van Eetvelde -- Building in Brussels, Belgium
Wikipedia - Hougoumont -- Farmhouse near Waterloo, Belgium
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Wikipedia - Huang Chao Rebellion
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Wikipedia - Hugh Hume-Campbell, 3rd Earl of Marchmont -- 18th-century Scottish politician
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Wikipedia - Hugo Ryckeboer -- Belgian West Flemish dialectologist
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Wikipedia - Hugues Bayet -- Belgian politician
Wikipedia - Hugues C. Pernath-prijs -- Belgian literary award
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Wikipedia - Hurricane Isabel -- Category 5 Atlantic hurricane in 2003
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Wikipedia - Huy (Chamber of Representatives constituency) -- Belgian political subdivision
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Wikipedia - Hvar rebellion -- Rebellion on Hvar between 1510-1514
Wikipedia - Hymenophyllum flabellatum -- Species of plant
Wikipedia - Hypatopa illibella -- Species of moth
Wikipedia - Hypericum bellum -- Species of flowering plant in the St John's wort family Hypericaceae
Wikipedia - Hyperion Entertainment -- Belgian software development company
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Wikipedia - Ian Ross Campbell -- Australian soldier and businessman
Wikipedia - I Believe (Bon Jovi song) -- 1993 single by Bon Jovi
Wikipedia - I Believed in You -- 1934 film by Irving Cummings
Wikipedia - I Believe I Can Fly -- 1996 single by R. Kelly
Wikipedia - I Believe in a Thing Called Love -- 2003 single by The Darkness
Wikipedia - I Believe in Science -- Arabic-language website that publishes translations of science articles and research
Wikipedia - I Believe in You (film) -- 1952 film
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Wikipedia - I Believe (Marcella Detroit song) -- 1994 single by Marcella Detroit
Wikipedia - I Believe (Sash! song) -- 2002 single by Sash! featuring T.J. Davis
Wikipedia - I Believe (Sounds of Blackness song) -- 1994 single by Sounds of Blackness
Wikipedia - I Believe (Stephen Gately song) -- 2000 single by Stephen Gately
Wikipedia - I Believe (Tata Young album) -- album by Tata Young
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Wikipedia - I Belong to You (Gina G song) -- 1996 single by Gina G
Wikipedia - I Belong to You (Lenny Kravitz song) -- 1998 single by Lenny Kravitz
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Wikipedia - I Borghi piu belli d'Italia -- Association of small Italian towns of historical interest
Wikipedia - I Bought a Vampire Motorcycle -- 1990 film by Mont Campbell
Wikipedia - Ice hockey in Belgium -- Overview of ice hockey in Belgium
Wikipedia - Ida Tarbell -- American writer, journalist, biographer and lecturer
Wikipedia - Identity (social science) -- Qualities, beliefs, personality, looks and/or expressions that distinguish a person or group
Wikipedia - Ideology -- Set of beliefs and values attributed to a person or group of people
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Wikipedia - I Don't Believe You -- 2009 single by Pink
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Wikipedia - IEEE Alexander Graham Bell Medal
Wikipedia - Ietsism -- Unspecified belief in an undetermined transcendent reality
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Wikipedia - If You Believe (film) -- 1999 television film directed by Alan Metzger
Wikipedia - If You Believe It, It's So -- 1922 film by Tom Forman
Wikipedia - I Get Weak -- 1988 single by Belinda Carlisle
Wikipedia - I giorni piu belli -- 1956 film
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Wikipedia - Ignatius Carbonnelle -- Belgian Jesuit and mathematician
Wikipedia - Ig Nobel Prize -- Annually awarded parody of the Nobel Prize
Wikipedia - Ig Nobel
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Wikipedia - Igor Khokhryakov -- Belarusian biathlete
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Wikipedia - Igor Makovetsky -- Belarusian speed skater
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Wikipedia - Igor Zhelezovski -- Belarusian speed skater
Wikipedia - I Got Soul -- 2009 single by Young Soul Rebels
Wikipedia - I Grade Records -- Record label
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Wikipedia - I Have a Dream/Bellissima -- 1996 single by DJ Quicksilver
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Wikipedia - Iker Belausteguigoitia -- Mexican sailor
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Wikipedia - Il bell'Antonio -- 1960 Italian-French drama film
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Wikipedia - Illegal Records -- British record label
Wikipedia - Illia Charheika -- Belarusian sports shooter
Wikipedia - Illyrian religion -- Religious beliefs of the Illyrian peoples
Wikipedia - Ilona Bell -- American academic
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Wikipedia - I'm a Believer -- 1966 single by the Monkees
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Wikipedia - I Might as Well Believe (I'll Live Forever) -- 1977 song performed by Carroll Baker
Wikipedia - Imke Vervaet -- Belgian athlete
Wikipedia - Immanence -- the belief that the divine encompasses or is manifested in the material world
Wikipedia - Immanuel Nobel -- Swedish architect, engineer, inventor and industrialist
Wikipedia - Immortal Beloved (1951 film) -- 1951 film
Wikipedia - Immunogold labelling -- Staining technique used in electron microscopy
Wikipedia - Immunolabeling -- Procedure for detection and localization of an antigen
Wikipedia - Imogen (Cymbeline) -- character in Cymbeline
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Wikipedia - I'm Waking Up to Us -- 2001 single by Belle and Sebastian
Wikipedia - Inanidrilus belizensis -- Species of annelid
Wikipedia - Inaugurated eschatology -- Belief in Christian theology
Wikipedia - Incarnation (Christianity) -- Belief that Jesus was made flesh by being conceived in the womb of a woman
Wikipedia - Inclusivism -- Belief that many different sets of beliefs are true
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Wikipedia - Independent record label -- Type of record label
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Wikipedia - Index of Belgium-related articles -- Wikipedia index
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Wikipedia - Indifferentism -- Belief held by some in the Catholic faith
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Wikipedia - Indigenous religious beliefs of the Tagalog people
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Wikipedia - Inedia -- Belief that a person could live without consuming food
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Wikipedia - Initial Records -- American record label
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Wikipedia - Innatism -- Belief that the human mind is born with knowledge
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Wikipedia - Innerbelt Bridge -- A former truss arch bridge in Cleveland, Ohio
Wikipedia - Inner Main-belt Asteroid
Wikipedia - Innerstate Records -- Record label
Wikipedia - Innis Records -- 1964 record label by Ike Turner
Wikipedia - Inside Out Music -- German music label specialised in progressive rock
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Wikipedia - Interbellum
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Wikipedia - Intermontane Belt -- A physiogeological region in the Pacific Northwest of North America
Wikipedia - International Falcon Movement - Socialist Educational International -- Belgian non-profit organization
Wikipedia - International Union of Kettlebell Lifting -- International sports association
Wikipedia - Interscope Records -- American record label
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Wikipedia - Interstate 485 -- Beltway around Charlotte, NC
Wikipedia - In the Open (film) -- 2011 Spanish drama film directed by Hernan Belon
Wikipedia - Intifada -- Arabic term for uprising or rebellion
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Wikipedia - Intrusive rock -- Magmatic rock formed below the surface
Wikipedia - Iona Campbell, Duchess of Argyll -- Scottish noblewoman
Wikipedia - Ionian Revolt -- military rebellions by Greek cities in Asia Minor against Persian rule (499 BC-493 BC)
Wikipedia - IPv6 address -- Label to identify a network interface of a computer or other network node
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Wikipedia - Irene Gijbels -- Mathematical statistician
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Wikipedia - Irina Beletskaya -- Russian chemist
Wikipedia - Irina Belova (heptathlete) -- Russian heptathlete
Wikipedia - Irina Belova (rhythmic gymnast) -- Russian rhythmic gymnast
Wikipedia - Irina Belskaya -- Ukrainian astronomer
Wikipedia - Irina Dorofeeva -- Belarusian singer and politician
Wikipedia - Irina Ilyenkova -- Belarusian rhythmic gymnast
Wikipedia - Irina Kokoueva -- Belarusian biathlete
Wikipedia - Irina Safrankova -- Belarusian speed skater
Wikipedia - Irina Shilova -- Belarusian sport shooter
Wikipedia - Irina Tananayko -- Belarusian biathlete
Wikipedia - Irina Zhdanovich -- Belarusian actress and theatre director
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Wikipedia - Irish National Liberation Army Belfast Brigade -- Irish republican and socialist paramilitary in Belfast 1974-1998
Wikipedia - Irish rebellion of 1641
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Wikipedia - Isabela Provincial Board -- Legislative body of the province of Isabela, Philippines
Wikipedia - Isabela, Puerto Rico -- Town and municipality of Puerto Rico
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Wikipedia - Leona Detiege -- Belgian politician
Wikipedia - Leonard Dacre -- English gentry and rebel
Wikipedia - Leonardo Meeus -- Belgian Academic
Wikipedia - Leonid Lobachev -- Belarusian weightlifter
Wikipedia - Leonid Svirid -- Belarusian judoka
Wikipedia - Leonid Vershinin -- Belarusian hurdler
Wikipedia - Leon Orbeli
Wikipedia - Leon Sarteel -- Belgian sculptor
Wikipedia - Leon Wrobel -- Polish sailor
Wikipedia - Leo Peeters -- Belgian politician
Wikipedia - Leo Pleysier -- Belgian writer
Wikipedia - Leopold Bellak -- American psychologist
Wikipedia - Leopold Flam -- Belgian philosopher
Wikipedia - Leopold III of Belgium -- King of the Belgians
Wikipedia - Leopold II of Belgium -- Second King of the Belgians and Sovereign of the Congo Free State
Wikipedia - Leopold I of Belgium -- German prince who became the first King of the Belgians
Wikipedia - Leo Tindemans -- Belgian politician
Wikipedia - Le plus grand Belge
Wikipedia - Lerato Mbele -- Broadcast journalist
Wikipedia - Les Ardentes -- Annual rock festival in Liege, Belgium
Wikipedia - Les Belady
Wikipedia - Les Bicyclettes de Belsize -- 1968 British musical short film directed by Douglas Hickox
Wikipedia - Les CollM-CM-)giennes -- 1957 film by AndrM-CM-) Hunebelle
Wikipedia - Les Francofolies de Spa -- Music festival in Belgium
Wikipedia - Lesia Valadzenkava -- Belarusian ice dancer
Wikipedia - Lesley Campbell -- Australian endocrinologist and researcher
Wikipedia - Leslie Belzberg -- Canadian film and TV producer
Wikipedia - Leslie MacPhail -- Belgian judoka
Wikipedia - Les Snuls -- Belgian comedy group
Wikipedia - Les XX -- Group of twenty Belgian artists
Wikipedia - Letters to a Philosophical Unbeliever
Wikipedia - Let the Good Times Roll (film) -- 1973 film by Robert Abel
Wikipedia - Leuci -- Belgic tribe
Wikipedia - Leuven (Flemish Parliament constituency) -- Belgian political subdivision
Wikipedia - Leuven -- Capital of Flemish Brabant province, Belgium
Wikipedia - Le Vingtieme Siecle -- Defunct Belgian newspaper
Wikipedia - Lev Kerbel -- Russian sculptor
Wikipedia - Lev Osipovich Belopolsky
Wikipedia - Lewis Campbell (classicist)
Wikipedia - Lexi Belle -- American pornographic actress
Wikipedia - Liaison of Popular-Free Believers -- 1920s Greek political party
Wikipedia - Liar (Camila Cabello song) -- 2019 single by Camila Cabello
Wikipedia - LibaM-EM-! jako M-DM-^Oabel -- 2012 Czech comedy film
Wikipedia - Libeled Lady -- 1936 film by Jack Conway
Wikipedia - Libel (film) -- 1959 film
Wikipedia - Libelle (magazine) -- Flemish lifestyle and women's magazine
Wikipedia - Libellus de imperatoria potestate in urbe Roma
Wikipedia - Libellus de principiis
Wikipedia - Libellus responsionum
Wikipedia - Libellus
Wikipedia - Libel
Wikipedia - Liberal Appeal -- Defunct Belgian political party
Wikipedia - Liberalism in Belgium
Wikipedia - Liberation Music -- Australian record label
Wikipedia - Libertarian Christianity -- Belief that governments exist to protect the natural rights of individuals, and only to protect natural rights;
Wikipedia - Liberty Bell Classic -- Sports event held on July 16 and 17, 1980
Wikipedia - Liberty Bell (Denver) -- Liberty Bell replica in Denver, Colorado
Wikipedia - Liberty Belle (aircraft) -- Moniker for several B-17 and B-24 WWII aircraft
Wikipedia - Liberty Belle (comics)
Wikipedia - Liberty Bell Junior-Senior High School -- High school in Washington, United States
Wikipedia - Liberty Bell -- A bell that serves as a symbol of American independence and liberty
Wikipedia - Library of Babel
Wikipedia - Lidiya Yurkova -- Belarusian hurdler
Wikipedia - Lidziya Hrafeyeva -- Belarusian athlete
Wikipedia - Liebelei -- 1933 film
Wikipedia - Liege Province -- Province of Belgium
Wikipedia - Liege -- Municipality in French Community, Belgium
Wikipedia - Lier, Belgium
Wikipedia - Liesbet De Vocht -- Belgian former road bicycle racer
Wikipedia - Lieve Joris -- Belgian writer
Wikipedia - Lieve Maes -- Belgian politician
Wikipedia - Lieven Dehandschutter -- Belgian politician
Wikipedia - Lieven Scheire -- Belgian comedian
Wikipedia - Lieve Wierinck -- Belgian politician
Wikipedia - Lifeforce Records -- German heavy metal record label
Wikipedia - Light-Hearted Isabel -- 1927 film
Wikipedia - Lighthouses and lightvessels in Belgium
Wikipedia - Light in the Attic Records -- American record label
Wikipedia - Ligoniel -- Suburb of Belfast, Northern Ireland
Wikipedia - Ligue belge du droit des femmes -- Belgian women's organization
Wikipedia - Liiudys Beliser -- Cuban Paralympic athlete
Wikipedia - Lija Belvedere Tower -- Building in Lija, Malta
Wikipedia - Lil Bibby -- American rapper and label executive
Wikipedia - Lilian Bell -- American novelist, travel writer
Wikipedia - Liliane Saint-Pierre -- Belgian singer
Wikipedia - Limburg (Belgium) -- Province of Belgium
Wikipedia - Linabelle Villarica -- Filipino politician
Wikipedia - Linda C. Sobell -- American clinical psychologist
Wikipedia - Linda H. Belcher -- American educator and politician
Wikipedia - Linda Lepomme -- Belgian actress and singer
Wikipedia - Linda Rombouts -- Belgian speed skater
Wikipedia - Lindau Nobel Laureate Meetings
Wikipedia - Lindenwood University - Belleville -- satellite campus of Lindenwood University
Wikipedia - Lindley Williams Hubbell -- American poet and translator
Wikipedia - Lindsey Jacobellis -- American snowboarder
Wikipedia - Link-Belt Cranes -- American company
Wikipedia - Lino Liviabella -- Italian composer
Wikipedia - Linus Pauling -- US scientist, Nobel laureate, and husband of Ava Helen Pauling
Wikipedia - Lionel Abelanski -- French actor
Wikipedia - Lionel Belmore -- English actor
Wikipedia - Lionel Cox (sport shooter) -- Belgian sports shooter
Wikipedia - Lionel De Haes -- Belgian weightlifter
Wikipedia - Lionel Van De Roye -- Belgian weightlifter
Wikipedia - LionM-CM-+l Ruzindana -- Belgian actor of Rwandan descent
Wikipedia - Lipthay de Kisfalud et Lubelle -- Hungarian Catholic family, member of ancient ministerial nobility
Wikipedia - Lira (awards) -- Belarusian awards show
Wikipedia - Lisa Belkin -- American journalist and author
Wikipedia - Lisa Verschueren -- Belgian artistic gymnast
Wikipedia - Lisbela e o Prisioneiro -- 2003 film directed by Guel Arraes
Wikipedia - Lise Thiry -- Belgian scientist
Wikipedia - Listenable Records -- French independent record label
Wikipedia - List of 2007 box office number-one films in Belgium -- Wikipedia list article
Wikipedia - List of 2008 box office number-one films in Belgium -- Wikipedia list article
Wikipedia - List of 2009 box office number-one films in Belgium -- Wikipedia list article
Wikipedia - List of 2017 box office number-one films in Belgium -- Wikimedia list article
Wikipedia - List of 2018 box office number-one films in Belgium -- Wikipedia list article
Wikipedia - List of 2019 box office number-one films in Belgium -- Wikipedia list article
Wikipedia - List of 2020 box office number-one films in Belgium -- Wikipedia list article
Wikipedia - List of Abell clusters -- Wikipedia list article
Wikipedia - List of AC Bellinzona players -- Wikimedia list article
Wikipedia - List of active rebel groups -- Wikipedia list article
Wikipedia - List of African Nobel laureates
Wikipedia - List of airlines of Belarus -- Wikipedia list article
Wikipedia - List of airlines of Belgium -- Wikipedia list article
Wikipedia - List of airlines of Belize -- Wikipedia list article
Wikipedia - List of airports in Belarus -- Wikipedia list article
Wikipedia - List of Airports in Belgium
Wikipedia - List of airports in Belgium -- Wikipedia list article
Wikipedia - List of airports in Belize -- Wikipedia list article
Wikipedia - List of airports in the Campbell River area -- Wikipedia list article
Wikipedia - List of Akhisar Belediyespor managers -- Wikimedia list article
Wikipedia - List of amphibians of Belize -- Wikipedia list article
Wikipedia - List of Arab Nobel laureates
Wikipedia - List of archives in Belgium -- Wikipedia list article
Wikipedia - List of Argentine Nobel laureates -- Wikipedia list article
Wikipedia - List of Artificial Radiation Belts
Wikipedia - List of artists who have created a ChM-CM-"teau Mouton Rothschild label -- Wikipedia list article
Wikipedia - List of artists who have recorded "Jingle Bells" -- Wikipedia list article
Wikipedia - List of Asian Nobel laureates
Wikipedia - List of ASL Airlines Belgium destinations -- Wikipedia list article
Wikipedia - List of assets owned by Bell Media -- Wikipedia list article
Wikipedia - List of assets owned by Studio 100 -- List of assets owned by Belgian Studio 100 Group
Wikipedia - List of As the Bell Rings (American TV series) episodes -- Wikipedia list article
Wikipedia - List of Australian Nobel laureates -- Wikipedia list article
Wikipedia - List of awards and nominations received by Camila Cabello -- Wikimedia list article
Wikipedia - List of Bangladeshi record labels -- Wikipedia list article
Wikipedia - List of banks in Belarus -- Wikipedia list article
Wikipedia - List of banks in Belgium -- Wikipedia list article
Wikipedia - List of Belarus Davis Cup team representatives -- Wikimedia list article
Wikipedia - List of Belarusian films of 2014 -- Wikipedia list article
Wikipedia - List of Belarusian films -- Wikipedia list article
Wikipedia - List of Belarusian flags -- Wikipedia list article
Wikipedia - List of Belarusian Jews -- Wikipedia list article
Wikipedia - List of Belarusian-language poets -- Wikipedia list article
Wikipedia - List of Belarusian records in athletics -- Wikipedia list article
Wikipedia - List of Belarusian records in speed skating -- Wikipedia list article
Wikipedia - List of Belarusian records in swimming -- Wikipedia list article
Wikipedia - List of Belarusians (ethnic group) -- Wikipedia list article
Wikipedia - List of Belarusian sportspeople -- Wikimedia list article
Wikipedia - List of Belarusian submissions for the Academy Award for Best International Feature Film -- Wikipedia list article
Wikipedia - List of Belarusian writers -- Wikipedia list article
Wikipedia - List of Belarus-related topics -- Wikipedia list article
Wikipedia - List of Belavia destinations -- Wikipedia list article
Wikipedia - List of belemnite genera -- Wikipedia list article
Wikipedia - List of Belen Jesuit Preparatory School people -- Wikipedia list article
Wikipedia - List of Belfast Giants seasons -- Wikimedia list article
Wikipedia - List of Belgian Academy Award winners and nominees -- Wikimedia list article
Wikipedia - List of Belgian Americans -- Wikipedia list article
Wikipedia - List of Belgian chicken breeds -- Wikipedia list article
Wikipedia - List of Belgian classical composers -- Wikipedia list article
Wikipedia - List of Belgian consorts -- Wikipedia list article
Wikipedia - List of Belgian Cup winning managers -- Wikimedia list article
Wikipedia - List of Belgian cyclists who have led the Tour de France general classification -- Wikimedia list article
Wikipedia - List of Belgian films before 1960 -- Wikipedia list article
Wikipedia - List of Belgian films of 2014 -- Wikipedia list article
Wikipedia - List of Belgian films of the 1960s -- Wikipedia list article
Wikipedia - List of Belgian films of the 1970s -- Wikipedia list article
Wikipedia - List of Belgian films of the 1980s -- Wikipedia list article
Wikipedia - List of Belgian films of the 1990s -- Wikipedia list article
Wikipedia - List of Belgian films of the 2000s -- Wikipedia list article
Wikipedia - List of Belgian films of the 2010s -- Wikipedia list article
Wikipedia - List of Belgian First Division A broadcasters -- Wikipedia list article
Wikipedia - List of Belgian First Division seasons -- Wikipedia list article
Wikipedia - List of Belgian flags -- Wikipedia list article
Wikipedia - List of Belgian gliders -- Wikipedia list article
Wikipedia - List of Belgian historians -- Wikipedia list article
Wikipedia - List of Belgian horse breeds -- Wikipedia list article
Wikipedia - List of Belgian mayors -- Wikipedia list article
Wikipedia - List of Belgian military equipment of World War II -- Wikipedia list article
Wikipedia - List of Belgian monarchs -- Wikipedia list article
Wikipedia - List of Belgian Nobel laureates -- Wikipedia list article
Wikipedia - List of Belgian Permanent Representatives to the United Nations -- Wikipedia list article
Wikipedia - List of Belgian Prime Ministers by political affiliation -- Wikipedia list article
Wikipedia - List of Belgian Prime Ministers by time in office -- Wikipedia list article
Wikipedia - List of Belgian provinces by GDP -- Wikipedia list article
Wikipedia - List of Belgian provinces by Human Development Index -- Wikipedia list article
Wikipedia - List of Belgian railway services -- Wikipedia list article
Wikipedia - List of Belgian records in athletics -- Wikipedia list article
Wikipedia - List of Belgian records in Olympic weightlifting -- Wikipedia list article
Wikipedia - List of Belgian records in speed skating -- Wikipedia list article
Wikipedia - List of Belgian records in swimming -- Wikipedia list article
Wikipedia - List of Belgians by net worth -- Wikipedia list article
Wikipedia - List of Belgian scientists
Wikipedia - List of Belgian submissions for the Academy Award for Best International Feature Film -- Wikipedia list article
Wikipedia - List of Belgian supercentenarians -- Wikimedia list article
Wikipedia - List of Belgians -- Wikipedia list article
Wikipedia - List of Belgian women artists -- Wikipedia list article
Wikipedia - List of Belgian women writers -- Wikipedia list article
Wikipedia - List of Belgium Davis Cup team representatives -- Wikimedia list article
Wikipedia - List of Belgium national rugby union team results -- Wikipedia list article
Wikipedia - List of Belgium Twenty20 International cricketers -- Wikimedia list article
Wikipedia - List of Belgrade neighbourhoods and suburbs -- Wikimedia list article
Wikipedia - List of Belizean people -- Wikipedia list article
Wikipedia - List of Belizean records in athletics -- Wikipedia list article
Wikipedia - List of Belize Twenty20 International cricketers -- Wikimedia list article
Wikipedia - List of Belize women Twenty20 International cricketers -- Wikimedia list article
Wikipedia - List of Bella and the Bulldogs episodes -- Wikipedia list article
Wikipedia - List of Bellator MMA alumni -- Wikimedia list article
Wikipedia - List of Bellator MMA champions -- Wikimedia list article
Wikipedia - List of Bellator MMA records -- Wikimedia list article
Wikipedia - List of Belle Air destinations -- Wikipedia list article
Wikipedia - List of bellflower diseases -- Wikipedia list article
Wikipedia - List of bells in Boston -- Wikipedia list article
Wikipedia - List of Bell UH-1 Iroquois operators -- Wikipedia list article
Wikipedia - List of Belmont Stakes broadcasters -- Wikipedia list article
Wikipedia - List of Belo Horizonte Metro stations -- Wikipedia list article
Wikipedia - List of belt regions of the United States -- List of portions of the U.S. that share certain characteristics
Wikipedia - List of Bengali Nobel laureates
Wikipedia - List of birds of Belarus -- Wikipedia list article
Wikipedia - List of birds of Belgium -- Wikipedia list article
Wikipedia - List of birds of Belize -- Wikipedia list article
Wikipedia - List of black Nobel Laureates
Wikipedia - List of black Nobel laureates
Wikipedia - List of Brahmins -- List of notable people who belong to the Brahmin caste
Wikipedia - List of bridges in Belgium -- Wikipedia list article
Wikipedia - List of buildings in Belgrade -- Wikimedia list article
Wikipedia - List of busiest railway stations in Belgium -- Wikipedia list article
Wikipedia - List of butterflies of Belize -- Wikipedia list article
Wikipedia - List of Cabela's video games -- Wikipedia list article
Wikipedia - List of Cain at Abel episodes -- Wikipedia list article
Wikipedia - List of canals in Belgium -- Wikipedia list article
Wikipedia - List of Captain Barbell episodes -- Wikipedia list article
Wikipedia - List of chancellors of the Queen's University, Belfast -- Wikipedia list article
Wikipedia - List of Chief Ministers of KwaNdebele -- Wikipedia list article
Wikipedia - List of Chinese Nobel laureates -- Wikipedia list article
Wikipedia - List of Christian Nobel laureates -- Wikipedia list article
Wikipedia - List of Christian record labels -- Wikipedia list article
Wikipedia - List of Code Geass: Lelouch of the Rebellion episodes -- Wikipedia list article
Wikipedia - List of Code Geass: Lelouch of the Rebellion R2 episodes -- Wikipedia list article
Wikipedia - List of Commonwealth War Graves Commission World War I memorials to the missing in Belgium and France -- Wikipedia list article
Wikipedia - List of companies based in Bellevue, Washington -- Wikipedia list article
Wikipedia - List of companies of Belarus -- Wikipedia list article
Wikipedia - List of companies of Belgium -- Wikipedia list article
Wikipedia - List of companies of Belize -- Wikipedia list article
Wikipedia - List of compositions by Anton Diabelli -- Wikipedia list article
Wikipedia - List of compositions by Jean Sibelius -- Wikipedia list article
Wikipedia - List of compositions by Johann Pachelbel -- Wikipedia list article
Wikipedia - List of countries by Nobel laureates per capita -- Wikipedia list article
Wikipedia - List of cover versions of Lead Belly songs -- Wikipedia list article
Wikipedia - List of current Bellator fighters -- Wikimedia list article
Wikipedia - List of Danish Nobel laureates -- Wikipedia list article
Wikipedia - List of defunct airlines of Belarus -- Wikipedia list article
Wikipedia - List of defunct airlines of Belgium -- Wikipedia list article
Wikipedia - List of diplomatic missions in Belarus -- Wikipedia list article
Wikipedia - List of diplomatic missions in Belgium -- Wikipedia list article
Wikipedia - List of diplomatic missions in Belize -- Wikipedia list article
Wikipedia - List of diplomatic missions of Belarus -- Wikipedia list article
Wikipedia - List of diplomatic missions of Belgium -- Wikipedia list article
Wikipedia - List of diplomatic missions of Belize -- Wikipedia list article
Wikipedia - List of displayed Bell AH-1 Cobras -- Wikipedia list article
Wikipedia - List of displayed Bell UH-1 Iroquois -- Wikipedia list article
Wikipedia - List of districts in the Gambela Region -- Districts of the Gambela Region of Ethiopia
Wikipedia - List of Don't Stop Believin' episodes -- Wikipedia list article
Wikipedia - List of drugs known for off-label use -- Wikipedia list article
Wikipedia - List of Dutch exonyms for places in Belgium -- Wikipedia list article
Wikipedia - List of Dyesebel (2014 TV series) episodes -- Wikipedia list article
Wikipedia - List of ecoregions in Belarus -- Wikipedia list article
Wikipedia - List of ecoregions in Belize -- Wikipedia list article
Wikipedia - List of educational institutions in Belgrade -- Wikipedia list article
Wikipedia - List of electronic music record labels -- Wikipedia list article
Wikipedia - List of EMI labels -- Wikipedia list article
Wikipedia - List of endemic species of Belize -- Wikipedia list article
Wikipedia - List of female Nobel laureates -- Wikipedia list article
Wikipedia - List of female nominees for the Nobel Prize -- Wikipedia list article of female nominees for the Nobel Prize
Wikipedia - List of flag bearers for Belarus at the Olympics -- Wikimedia list article
Wikipedia - List of flag bearers for Belgium at the Olympics -- Wikimedia list article
Wikipedia - List of flag bearers for Belize at the Olympics -- Wikimedia list article
Wikipedia - List of Floral Magician Mary Bell episodes -- Wikipedia list article
Wikipedia - List of Ford bellhousing patterns -- Wikipedia list article
Wikipedia - List of Foreign Ministers of Belgium -- Wikipedia list article
Wikipedia - List of former and proposed municipalities of Belgrade -- Wikipedia list article
Wikipedia - List of Franco-Belgian comics magazines -- Wikimedia list article
Wikipedia - List of Fulbright Scholars from the University of Belgrade Faculty of Law -- Wikipedia list article
Wikipedia - List of German exonyms for places in Belgium -- Wikipedia list article
Wikipedia - List of heads of government and state Nobel laureates -- Wikipedia list article
Wikipedia - List of Hebeloma species -- Wikipedia list article
Wikipedia - List of High Commissioners of the United Kingdom to Belize -- Wikipedia list article
Wikipedia - List of Hijos De Rebeldes characters -- Wikipedia list article
Wikipedia - List of hills in Belgrade -- Wikimedia list article
Wikipedia - List of hip hop record labels -- Wikipedia list article
Wikipedia - List of honours of Belgium awarded to heads of state and royalty -- Wikipedia list article
Wikipedia - List of hospitals in Belgium -- Wikipedia list article
Wikipedia - List of Hungarian Nobel laureates -- Wikipedia list article
Wikipedia - List of Ig Nobel Prize winners -- Wikipedia list article
Wikipedia - List of independent UK record labels -- Wikipedia list article
Wikipedia - List of Indian Nobel laureates -- Wikipedia list article
Wikipedia - List of indoor arenas in Belgium -- Wikimedia list article
Wikipedia - List of international cricket centuries at Bellerive Oval -- Wikipedia list article
Wikipedia - List of international cricket centuries by Ian Bell -- Wikipedia list article
Wikipedia - List of international cricket five-wicket hauls at Bellerive Oval -- Wikipedia list article
Wikipedia - List of international presidential trips made by Marcelo Rebelo de Sousa -- Wikipedia list article
Wikipedia - List of Isabelle Huppert performances -- French actress
Wikipedia - List of Israeli Nobel laureates -- Wikipedia list article
Wikipedia - List of Italian Nobel laureates -- Wikipedia list article
Wikipedia - List of Japanese Nobel laureates -- Wikipedia list article
Wikipedia - List of Jat people -- List of people belonging to a community native to India and Pakistan
Wikipedia - List of Jewish Nobel laureates -- Wikipedia list article
Wikipedia - List of Kakao M labels -- Wikipedia list article
Wikipedia - List of Korean Nobel laureates -- Wikipedia list article
Wikipedia - List of La fea mas bella characters -- Wikipedia list article
Wikipedia - List of lakes in Belarus
Wikipedia - List of lakes of Belgium -- Wikipedia list article
Wikipedia - List of largest companies in Belgium -- Wikipedia list article
Wikipedia - List of Latin American Nobel laureates
Wikipedia - List of Latino and Hispanic Nobel laureates
Wikipedia - List of leaders of the CPP-NPA-NDF rebellion -- Wikipedia list article
Wikipedia - List of Lepidoptera of Belarus -- Wikipedia list article
Wikipedia - List of Lepidoptera of Belgium -- Wikipedia list article
Wikipedia - List of Lepidoptera that feed on Abelia -- Wikipedia list article
Wikipedia - List of libraries in Belgium -- Wikipedia list article
Wikipedia - List of libraries in Belize
Wikipedia - List of lighthouses and lightvessels in Belgium -- Wikipedia list article
Wikipedia - List of lighthouses in Belize -- Wikipedia list article
Wikipedia - List of lists of people by belief -- Wikipedia list of lists article
Wikipedia - List of London medical students who assisted at Belsen -- Wikipedia list article
Wikipedia - List of magazines in Belgium -- Wikipedia list article
Wikipedia - List of mammals of Belgium -- Wikipedia list article
Wikipedia - List of mammals of Belize -- Wikipedia list article
Wikipedia - List of massacres in Belgium -- Wikipedia list article
Wikipedia - List of members of the Norwegian Nobel Committee
Wikipedia - List of mines in Belgium -- Wikipedia list article
Wikipedia - List of Mirabella episodes -- Wikipedia list article
Wikipedia - List of Monuments of National Importance in Belgaum district -- Wikipedia list article
Wikipedia - List of motorways in Belgium -- Wikipedia list article
Wikipedia - List of mountains and hills in Belgium -- Wikipedia list article
Wikipedia - List of Mr. Belvedere episodes -- Wikipedia list article
Wikipedia - List of municipalities of Belgium -- Wikipedia list article
Wikipedia - List of museums in Belarus -- Wikipedia list article
Wikipedia - List of museums in Belgium -- Wikipedia list article
Wikipedia - List of museums in Belgrade -- Wikipedia list article
Wikipedia - List of museums in Belize -- Wikipedia list article
Wikipedia - List of Muslim Nobel laureates -- Wikipedia list article
Wikipedia - List of national leaders of Belarus -- Wikipedia list article
Wikipedia - List of National Roads in Belgium -- Wikipedia list article
Wikipedia - List of newspapers in Belarus -- Wikipedia list article
Wikipedia - List of newspapers in Belize -- Wikipedia list article
Wikipedia - List of New Zealand record labels -- wikimedia list article
Wikipedia - List of Nobel laureates affiliated with California Institute of Technology
Wikipedia - List of Nobel laureates affiliated with Columbia University
Wikipedia - List of Nobel laureates affiliated with Cornell University -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with Harvard University -- List of Nobel prize winners connected to Harvard University
Wikipedia - List of Nobel laureates affiliated with Humboldt University of Berlin
Wikipedia - List of Nobel laureates affiliated with Imperial College London -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with Johns Hopkins University -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with King's College London -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with Kyoto University -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with Massachusetts Institute of Technology -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with Princeton University -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with Stanford University -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with the City University of New York -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with the London School of Economics -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with the University of California, Berkeley -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with the University of California, Santa Barbara -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with the University of Cambridge -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with the University of Chicago -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with the University of Copenhagen
Wikipedia - List of Nobel laureates affiliated with the University of Edinburgh
Wikipedia - List of Nobel laureates affiliated with the University of Oxford -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with the University of Pennsylvania -- Wikipedia list article
Wikipedia - List of Nobel Laureates affiliated with the University of Rochester
Wikipedia - List of Nobel laureates affiliated with the University of Tokyo -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with University College London -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with Washington University in St. Louis -- Wikipedia list article
Wikipedia - List of Nobel laureates affiliated with Yale University
Wikipedia - List of Nobel laureates associated with University of California, Berkeley
Wikipedia - List of Nobel laureates by country -- Wikimedia list article
Wikipedia - List of Nobel laureates by secondary school affiliation
Wikipedia - List of Nobel laureates by university affiliation -- Wikipedia list article
Wikipedia - List of Nobel laureates from Sweden
Wikipedia - List of Nobel laureates in Chemistry -- Wikipedia list article
Wikipedia - List of Nobel laureates in Economics
Wikipedia - List of Nobel laureates in Literature -- Wikipedia list article
Wikipedia - List of Nobel laureates in Physics -- Wikipedia list article
Wikipedia - List of Nobel laureates in Physiology or Medicine -- Wikipedia list article
Wikipedia - List of Nobel laureates -- Wikipedia list article
Wikipedia - List of Nobel Memorial Prize laureates in Economics -- Wikipedia list article
Wikipedia - List of Nobel Peace Prize laureates -- Wikipedia list article
Wikipedia - List of nominees for the Nobel Prize in Chemistry -- Wikipedia list article of nominees for the Nobel Prize in Chemistry
Wikipedia - List of nominees for the Nobel Prize in Literature -- Wikipedia list article of nominees for the Nobel Prize in Literature
Wikipedia - List of nonreligious Nobel laureates
Wikipedia - List of obelisks in Rome -- Wikipedia list article
Wikipedia - List of organizations nominated for the Nobel Peace Prize -- Wikipedia list article of organizations nominated for the Nobel Peace Prize
Wikipedia - List of Ottoman military governors of Belgrade Fortress -- Wikipedia list article
Wikipedia - List of Oxybelus species -- Wikipedia list article
Wikipedia - List of Pakistani Nobel laureates -- Wikipedia list article
Wikipedia - List of Panty & Stocking with Garterbelt episodes -- Wikipedia list article
Wikipedia - List of people by belief
Wikipedia - List of people from Belarus -- Wikipedia list article
Wikipedia - List of people from Belgrade -- Wikipedia list article
Wikipedia - List of people on the postage stamps of Belgium -- Wikipedia list article
Wikipedia - List of people on the postage stamps of Belize -- Wikipedia list article
Wikipedia - List of people with Bell's palsy -- Wikipedia list article
Wikipedia - List of places on land with elevations below sea level -- Wikipedia list article
Wikipedia - List of Polish Nobel laureates -- Wikipedia list article
Wikipedia - List of political parties in Belarus -- Wikipedia list article
Wikipedia - List of political parties in Belize -- Wikipedia list article
Wikipedia - List of ports in Belgium -- Wikipedia list article
Wikipedia - List of postal codes in Belgium -- Wikipedia list article
Wikipedia - List of power stations in Belgium -- Wikipedia list article
Wikipedia - List of presidents of the Chamber of Representatives of Belgium -- Wikipedia list article
Wikipedia - List of presidents of the Senate (Belgium) -- Wikipedia list article
Wikipedia - List of presidents of the Senate of Belize -- Wikipedia list article
Wikipedia - List of prime ministers of Belarus -- Wikipedia list article
Wikipedia - List of prime ministers of Belgium -- Wikimedia list article
Wikipedia - List of prime ministers of Belize -- Wikipedia list article
Wikipedia - List of prizes known as the Nobel of a field or the highest honors of a field -- Wikimedia list article
Wikipedia - List of prizes known as the Nobel of a field
Wikipedia - List of programmes broadcast by Astro Bella -- Wikipedia list article
Wikipedia - List of public art in Belfast -- Wikipedia list article
Wikipedia - List of public art in Belgravia -- Wikipedia list article
Wikipedia - List of Quebec record labels -- Wikipedia list article
Wikipedia - List of Queen's Blade Rebellion episodes -- Wikipedia list article
Wikipedia - List of Queen's University Belfast people -- Wikipedia list article
Wikipedia - List of radio stations in Belarus -- Wikipedia list article
Wikipedia - List of radio stations in Belgium -- Wikipedia list article
Wikipedia - List of radio stations in Belize -- Wikipedia list article
Wikipedia - List of railway lines in Belgium -- Wikipedia list article
Wikipedia - List of Rebelde characters -- Wikipedia list article
Wikipedia - List of Rebelde Way characters -- Wikipedia list article
Wikipedia - List of rebellions in China -- Wikimedia list article
Wikipedia - List of record labels: 0-9 -- Wikimedia list article
Wikipedia - List of record labels: A-H -- Wikimedia list article
Wikipedia - List of record labels from Bristol -- Wikipedia list article
Wikipedia - List of record labels: I-Q -- Wikimedia list article
Wikipedia - List of record labels: R-Z -- Wikimedia list article
Wikipedia - List of record labels
Wikipedia - List of renamed cities in Belarus -- Wikipedia list article
Wikipedia - List of revolutions and rebellions -- Wikimedia list article
Wikipedia - List of RIAA member labels -- Wikipedia list article
Wikipedia - List of rivers of Belarus
Wikipedia - List of rivers of Belgium -- Wikipedia list article
Wikipedia - List of Roman governors of Gallia Belgica -- Wikipedia list article
Wikipedia - List of rulers of Belarus -- Wikimedia list article on the historical political leaders of Belarus
Wikipedia - List of Russian Nobel laureates -- Wikipedia list article
Wikipedia - List of Saved by the Bell characters -- Wikimedia list article
Wikipedia - List of Saved by the Bell episodes -- Wikipedia list article
Wikipedia - List of Saved by the Bell: The New Class episodes -- Wikipedia list article
Wikipedia - List of senators of Territoire de Belfort -- Wikipedia list article
Wikipedia - List of ships named ARA General Belgrano -- Wikipedia list article
Wikipedia - List of ships named HMS Belfast -- Wikipedia list article
Wikipedia - List of singles on the Swan Song Records label -- Wikipedia list article
Wikipedia - List of songs recorded by Elvis Presley on the Sun label -- Wikimedia song-related list article
Wikipedia - List of Sony Music labels -- Wikipedia list article
Wikipedia - List of Spanish Nobel laureates -- Wikipedia list article
Wikipedia - List of Speakers of the House of Representatives of Belize -- Wikipedia list article
Wikipedia - List of Speakers of the Parliament of the French Community of Belgium -- Wikipedia list article
Wikipedia - List of sporting events in Belgrade -- Wikipedia list article
Wikipedia - List of Star Wars Rebels characters -- Wikipedia list article
Wikipedia - List of Star Wars Rebels episodes -- Wikipedia list article
Wikipedia - List of state visits made by King Albert II of Belgium -- Wikipedia list article
Wikipedia - List of streets and squares in Belgrade -- Wikimedia list article
Wikipedia - List of Studio 100 productions -- List of productions by Belgian production house Studio 100
Wikipedia - List of supermarket chains in Belarus -- Wikipedia list article
Wikipedia - List of supermarket chains in Belgium -- Wikipedia list article
Wikipedia - List of tallest buildings and structures in Belfast -- Wikimedia list article
Wikipedia - List of tallest buildings in Bellevue, Washington -- Wikipedia list article
Wikipedia - List of tango music labels -- Wikipedia list article
Wikipedia - List of television channels in Belarus -- Wikimedia list article
Wikipedia - List of television stations in Belgium -- Wikipedia list article
Wikipedia - List of television stations in Belize -- Wikipedia list article
Wikipedia - List of The Bellflower Bunnies episodes -- Episode list for an animated series
Wikipedia - List of the brightest Kuiper belt objects -- Wikipedia list article
Wikipedia - List of the busiest airports in Belgium -- Wikipedia list article
Wikipedia - List of The Fresh Prince of Bel-Air episodes -- Wikipedia list article
Wikipedia - List of things named after Niels Henrik Abel -- Wikipedia list article
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Wikipedia - List of town tramway systems in Belgium -- Wikipedia list article
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Wikipedia - List of Victory Day Parades in Minsk -- Celebration of the jubilee anniversary of the Great Patriotic War in Belarus
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Wikipedia - Nobel peace prize
Wikipedia - Nobel Peace Prize Winner
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Wikipedia - Nobel Prize -- Set of annual international awards, primarily 5 established in 1895 by Alfred Nobel
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Wikipedia - NoM-CM-+l Delfosse -- Belgian politician
Wikipedia - Nominal number -- Numeric or alphanumeric code (without independent meaning) used for labelling or identification
Wikipedia - Non-belief
Wikipedia - Non-essentialism -- The non-belief in an essence of things
Wikipedia - Nontheism -- Absence of espoused belief in a God or god
Wikipedia - Nontheistic religion -- Religious thought and practice independent of belief in deities.
Wikipedia - Nontheist Quakers -- People who engage in Quaker practices but who do not believe in the supernatural
Wikipedia - Noon bell
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Wikipedia - Norman Broaster Stadium -- Stadium in San Ignacio, Belize
Wikipedia - Norman Gimbel
Wikipedia - Norman Mommens -- Belgian sculptor
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Wikipedia - Norma (opera) -- Opera by Vincenzo Bellini
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Wikipedia - Northern Bank robbery -- Large bank heist in Belfast, Northern Ireland
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Wikipedia - Novi Yarylovychi (border checkpoint) -- Belarus and Ukraine border crossing
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Wikipedia - No Wedding Bells for Him -- 1923 short story by P. G. Wodehouse
Wikipedia - No Wedding Bells -- 1923 film
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Wikipedia - Nuestra Belleza MM-CM-)xico 1998 -- Pagent held in Mexico
Wikipedia - Nuestra Belleza MM-CM-)xico 2005 -- Pageant
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Wikipedia - Numerology -- Any belief in the divine or mystical relationship between a number and one or more coinciding events
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Wikipedia - Nutrition Labeling and Education Act of 1990 -- US law
Wikipedia - Nuvvuagittuq Greenstone Belt
Wikipedia - Nympholepsy -- Ancient Greek belief in possession by nymphs
Wikipedia - Nyo Twan Awng -- Arakanese rebel vice commander
Wikipedia - Obelisco a los NiM-CM-1os HM-CM-)roes -- Monument in Chapultepec, Mexico City.
Wikipedia - Obelisco de Buenos Aires -- Architectural structure
Wikipedia - Obelisk making technology in ancient Egypt
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Wikipedia - Obelus -- Historical typographic symbol with modern descendants including the division symbol and the dagger mark.
Wikipedia - Obernewtyn Chronicles -- Novel series by Isobelle Carmody
Wikipedia - Obi (martial arts) -- Colored fabric belts worn in martial arts
Wikipedia - Obi (sash) -- Belt worn with traditional Japanese clothing and Japanese martial arts uniforms
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