TERMS STARTING WITH
bleaberry ::: n. --> See Blaeberry.
bleach ::: a. --> To make white, or whiter; to remove the color, or stains, from; to blanch; to whiten. ::: v. i. --> To grow white or lose color; to whiten.
bleached ::: imp. & p. p. --> of Bleach ::: a. --> Whitened; make white.
bleacheries ::: pl. --> of Bleachery
bleacher ::: n. --> One who whitens, or whose occupation is to whiten, by bleaching.
bleachery ::: n. --> A place or an establishment where bleaching is done.
bleaching ::: p. pr. & vb. n. --> of Bleach ::: n. --> The act or process of whitening, by removing color or stains; esp. the process of whitening fabrics by chemical agents.
bleak ::: 1. Exposed to the elements; unsheltered and barren; desolate; cold and cutting; raw, windswept. 2. Offering little or no hope or encouragement.
bleak ::: a. --> Without color; pale; pallid.
Desolate and exposed; swept by cold winds.
Cold and cutting; cheerless; as, a bleak blast.
A small European river fish (Leuciscus alburnus), of the family Cyprinidae; the blay.
bleaky ::: a. --> Bleak.
bleam "jargon" To transmit or send data. "Bleam that binary to me in an e-mail". [Origin? Used where?] (1997-05-14)
bleam ::: (jargon) To transmit or send data.Bleam that binary to me in an e-mail.[Origin? Used where?] (1997-05-14)
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
blea ::: n. --> The part of a tree which lies immediately under the bark; the alburnum or sapwood.
bleared ::: imp. & p. p. --> of Blear ::: a. --> Dimmed, as by a watery humor; affected with rheum.
blear-eyed ::: a. --> Having sore eyes; having the eyes dim with rheum; dim-sighted.
Lacking in perception or penetration; short-sighted; as, a blear-eyed bigot.
bleareyedness ::: n. --> The state of being blear-eyed.
bleareye ::: n. --> A disease of the eyelids, consisting in chronic inflammation of the margins, with a gummy secretion of sebaceous matter.
blearing ::: p. pr. & vb. n. --> of Blear
blear ::: v. --> Dim or sore with water or rheum; -- said of the eyes.
Causing or caused by dimness of sight; dim. ::: v. t. --> To make somewhat sore or watery, as the eyes; to dim, or blur, as the sight. Figuratively: To obscure (mental or moral perception); to blind; to hoodwink.
bleary ::: a. --> Somewhat blear.
bleated ::: imp. & p. p. --> of Bleat
bleater ::: n. --> One who bleats; a sheep.
bleating ::: p. pr. & vb. n. --> of Bleat ::: a. --> Crying as a sheep does. ::: n.
bleat ::: v. i. --> To make the noise of, or one like that of, a sheep; to cry like a sheep or calf. ::: n. --> A plaintive cry of, or like that of, a sheep.
blebby ::: a. --> Containing blebs, or characterized by blebs; as, blebby glass.
bleb ::: n. --> A large vesicle or bulla, usually containing a serous fluid; a blister; a bubble, as in water, glass, etc.
bleck ::: v. t. --> Alt. of Blek
bled ::: --> imp. & p. p. of Bleed. ::: imp. & p. p. --> of Bleed
bled the waters at the pool in ancient Bethesda
bleeder ::: n. --> One who, or that which, draws blood.
One in whom slight wounds give rise to profuse or uncontrollable bleeding.
bleeding ::: p. pr. & vb. n. --> of Bleed ::: a. --> Emitting, or appearing to emit, blood or sap, etc.; also, expressing anguish or compassion. ::: n.
bleed ::: v. i. --> To emit blood; to lose blood; to run with blood, by whatever means; as, the arm bleeds; the wound bled freely; to bleed at the nose.
To withdraw blood from the body; to let blood; as, Dr. A. bleeds in fevers.
To lose or shed one&
blee ::: n. --> Complexion; color; hue; likeness; form.
bleeper {pager}
blek ::: v. t. --> To blacken; also, to defile.
blemished ::: imp. & p. p. --> of Blemish
blemishes ::: pl. --> of Blemish
blemishing ::: p. pr. & vb. n. --> of Blemish
blemishless ::: a. --> Without blemish; spotless.
blemishment ::: n. --> The state of being blemished; blemish; disgrace; damage; impairment.
blemish ::: v. t. --> To mark with deformity; to injure or impair, as anything which is well formed, or excellent; to mar, or make defective, either the body or mind.
To tarnish, as reputation or character; to defame. ::: n. --> Any mark of deformity or injury, whether physical or
blenched ::: imp. & p. p. --> of Blench
blencher ::: n. --> One who, or that which, scares another; specifically, a person stationed to prevent the escape of the deer, at a hunt. See Blancher.
One who blenches, flinches, or shrinks back.
blench holding ::: --> See Blanch holding.
blenching ::: p. pr. & vb. n. --> of Blench
blench ::: v. i. --> To shrink; to start back; to draw back, from lack of courage or resolution; to flinch; to quail.
To fly off; to turn aside. ::: v. t. --> To baffle; to disconcert; to turn away; -- also, to obstruct; to hinder.
blended ::: imp. & p. p. --> of Blend
blende ::: n. --> A mineral, called also sphalerite, and by miners mock lead, false galena, and black-jack. It is a zinc sulphide, but often contains some iron. Its color is usually yellow, brown, or black, and its luster resinous.
A general term for some minerals, chiefly metallic sulphides which have a somewhat brilliant but nonmetallic luster.
blender ::: n. --> One who, or that which, blends; an instrument, as a brush, used in blending.
blending ::: p. pr. & vb. n. --> of Blend ::: n. --> The act of mingling.
The method of laying on different tints so that they may mingle together while wet, and shade into each other insensibly.
blendous ::: a. --> Pertaining to, consisting of, or containing, blende.
blend ::: v. t. --> To mix or mingle together; esp. to mingle, combine, or associate so that the separate things mixed, or the line of demarcation, can not be distinguished. Hence: To confuse; to confound.
To pollute by mixture or association; to spoil or corrupt; to blot; to stain. ::: v. i.
blendwater ::: n. --> A distemper incident to cattle, in which their livers are affected.
blenheim spaniel ::: --> A small variety of spaniel, kept as a pet.
blenk ::: v. i. --> To blink; to shine; to look.
blennies ::: pl. --> of Blenny
blenniid ::: a. --> Of, pertaining to, or resembling, the blennies.
blennioid ::: a. --> Alt. of Blenniid
blennogenous ::: a. --> Generating mucus.
blennorrhea ::: n. --> An inordinate secretion and discharge of mucus.
Gonorrhea.
blenny ::: n. --> A marine fish of the genus Blennius or family Blenniidae; -- so called from its coating of mucus. The species are numerous.
blent ::: --> of Blend ::: imp. & p. p. --> Mingled; mixed; blended; also, polluted; stained.
Blinded. Also (Chaucer), 3d sing. pres. Blindeth.
blesbok ::: n. --> A South African antelope (Alcelaphus albifrons), having a large white spot on the forehead.
bless ::: 1. To make holy; sanctify. 2. To invoke or bestow divine favour upon.
blessed ::: imp. & p. p. --> of Bless ::: a. --> Hallowed; consecrated; worthy of blessing or adoration; heavenly; holy.
Enjoying happiness or bliss; favored with blessings; happy; highly favored.
blessedly ::: adv. --> Happily; fortunately; joyfully.
blessed Name inscribed upon his brow, and in the
blessedness ::: n. --> The state of being blessed; happiness; felicity; bliss; heavenly joys; the favor of God.
blessed.” Philo identifies Israel with the Logos. In
blessed thistle ::: --> See under Thistle.
blesser ::: n. --> One who blesses; one who bestows or invokes a blessing.
blessing ::: 1. Something promoting or contributing to happiness, well-being, or prosperity; a boon. 2. A ceremonial prayer invoking divine protection, grace, etc.
blessing ::: p. pr. & vb. n. --> of Bless ::: v. t. --> The act of one who blesses.
A declaration of divine favor, or an invocation imploring divine favor on some or something; a benediction; a wish of happiness pronounces.
bless ::: v. t. --> To make or pronounce holy; to consecrate
To make happy, blithesome, or joyous; to confer prosperity or happiness upon; to grant divine favor to.
To express a wish or prayer for the happiness of; to invoke a blessing upon; -- applied to persons.
To invoke or confer beneficial attributes or qualities upon; to invoke or confer a blessing on, -- as on food.
To make the sign of the cross upon; to cross (one&
blest ::: 1. Favoured or fortunate (as by divine grace). Blest.
blest ::: --> of Bless ::: a. --> Blessed.
bletcherous /blech'*-r*s/ Disgusting in design or function; aesthetically unappealing. This word is seldom used of people. "This keyboard is bletcherous!" (Perhaps the keys don't work very well, or are misplaced.) The term {bletcherous} applies to the esthetics of the thing so described; similarly for cretinous. By contrast, something that is "losing" or "bagbiting" may be failing to meet objective criteria. [{Jargon File}]
bletcherous ::: /blech'*-r*s/ Disgusting in design or function; aesthetically unappealing. This word is seldom used of people. This keyboard is bletcherous! (Perhaps the keys something that is losing or bagbiting may be failing to meet objective criteria.[Jargon File]
blet ::: n. --> A form of decay in fruit which is overripe.
bletonism ::: n. --> The supposed faculty of perceiving subterraneous springs and currents by sensation; -- so called from one Bleton, of France.
bletting ::: n. --> A form of decay seen in fleshy, overripe fruit.
blew ::: --> imp. of Blow. ::: imp. --> of Blow
of Blow
bleyme ::: n. --> An inflammation in the foot of a horse, between the sole and the bone.
bleynte ::: --> imp. of Blench.
Blending - A graphical approach to linear programming which deals with resource allocation subject to constraints.
Blessed Angels, an angel that exercises dominion
Blessed Angels, an angel with dominion over the
Blessed Angels.]
Blessed One” called on in Solomonic conjurations.
Blessing of the New Moon: In the Jewish rituals, an outdoor benediction service on the appearance of the new moon, which marks the beginning of a new month of the Hebrew calendar.
Blessings ::: "My blessings are very dangerous. They cannot be for this one or for that one or against this person or against that thing. It is for... or, well, I will put it in a mystic way: It is for the Will of the Lord to be done, with full force and power. So it is not necessary that there should always be a success. There might be a failure also, if such is the Will of the Lord. And the Will is for the progress, I mean the inner progress. So whatever will happen will be for the best."
Ref: CWM Vol. 13, Page: 60-61
Bletchley Park "body, history" A country house and grounds some 50 miles North of London, England, where highly secret work deciphering intercepted German military radio messages was carried out during World War Two. Thousands of people were working there at the end of the war, including a number of early computer pioneers such as {Alan Turing}. The nature and scale of the work has only emerged recently, with total secrecy having been observed by all the people involved. Throughout the war, Bletchley Park produced highly important strategic and tactical intelligence used by the Allies, (Churchill's "golden eggs"), and it has been claimed that the war in Europe was probably shortened by two years as a result. An exhibition of wartime code-breaking memorabilia, including an entire working {Colossus}, restored by Tony Sale, can be seen at Bletchley Park on alternate weekends. The {Computer Conservation Society} (CCS), a specialist group of the {British Computer Society} runs a museum on the site that includes a working {Elliot} {mainframe} computer and many early {minicomputers} and {microcomputers}. The CCS hope to have substantial facilities for storage and restoration of old artifacts, as well as archive, library and research facilities. Telephone: Bletchley Park Trust office +44 (908) 640 404 (office hours and open weekends). (1998-12-18)
Bletchley Park ::: (body, history) A country house and grounds some 50 miles North of London, England, where highly secret work deciphering intercepted German people were working there at the end of the war, including a number of early computer pioneers such as Alan Turing.The nature and scale of the work has only emerged recently, with total secrecy having been observed by all the people involved. Throughout the war, Bletchley Allies, (Churchill's golden eggs), and it has been claimed that the war in Europe was probably shortened by two years as a result.An exhibition of wartime code-breaking memorabilia, including an entire working Colossus, restored by Tony Sale, can be seen at Bletchley Park on alternate weekends.The Computer Conservation Society (CCS), a specialist group of the British Computer Society runs a museum on the site that includes a working Elliot to have substantial facilities for storage and restoration of old artifacts, as well as archive, library and research facilities.Telephone: Bletchley Park Trust office +44 (908) 640 404 (office hours and open weekends). (1998-12-18)
TERMS ANYWHERE
1. A loose pliable covering for the head and neck, often attached to a robe or jacket. 2. Something resembling this in shape or use. 3. In animals, a conformation of parts (as in the cobra and the hooded seal), or arrangement of colour about the head or neck, resembling or suggesting a hood. hoods.
1. An image or other material object representing a deity to which religious worship is addressed. 2. A mere image or semblance of something visible but without substance, as a phantom. 3. A false conception or notion; fallacy. Idol, idols.
1. An intense, painful feeling of repugnance, fear and shock. 2. Something or someone that inspires dislike; dread; fright; something horrible.
1. A physical likeness or representation of a person, animal, or thing, photographed, painted, sculptured, or otherwise made visible. 2. A mental representation; idea; conception. 3. Form; appearance; semblance. 4. A type; embodiment. 5. An idol or representation of a deity. 6. A person or thing that resembles another closely; counterpart, double or copy. 7. A concrete representation, as in art, literature, or music, that is expressive or evocative of something else. images, image-face.
1. A story not founded on fact. 2. A deliberately false or improbable account; a fictitious story. fables.
1. Causing irreversible ruin, destruction or death; disastrous. 2. Decisively important; fateful. 3. Proceeding from or decreed by fate; inevitable. 4. Influencing or concerned with fate; fatalistic.
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. Consistently reliable. 2. Steady in allegiance; loyal; constant. 3. Having faith; remaining true, constant, or loyal. 4. Accurate in detail.
1. Experiencing a desire or a pressing need for food. 2.* Fig. Extremely desirous; having a craving; avid. *3. Lacking needful or desirable elements.
1. Extremely large; huge; vast. 2. Immeasurable; boundless. Immense, immensely.
1. Having momentous significance or consequences; decisively important. 2. Fatal, deadly, or disastrous. 3. Controlled or determined by destiny; inexorable. 4. Prophetic; ominous.
1. Personal liberty, as opposed to bondage. 2. Liberation or deliverance from fate or necessity. 3. The state or power of being able to act without hindrance or restraint, liberty of action. 4. Exemption from an unpleasant or onerous condition. 5. The quality of being able to conceive and execute boldly. Freedom, Freedom"s.
1. Portable barriers over which contestants must leap in certain running races. 2.* Fig.* Obstacles or difficulties.
1. To become dim, as light, or lose brightness of illumination. 2.* Become less clearly visible or distinguishable; disappear gradually or seemingly, lit. and fig. *3. To lose strength or vitality; wane. 4. To vanish slowly; die out. 5. To grow dim, fade away, become less loud. fades, faded, fading.
1. To hesitate or waver in action, purpose, intent, etc. 2. To move unsteadily; stumble. 3. To speak hesitatingly or brokenly. 4. To move unsteadily as a faltering breeze. falters, faltered, faltering, faltering-limbed.
1. To make or be like; resemble or simulate. 2. To copy the actions, appearance, mannerisms, or speech of; mimic. imitates, imitated, imitating.
abased ::: lowered, humbled, degraded in condition, character, feelings, etc.
able to be heard; heard or perceptible by the ear; loud enough to be heard.
A being of the lower vital plane who by the medium of a living human being or by some other means or agency is able to materialise itself sufficiently so as to appear and act in a visible form or speak with an audible voice or, without so appearing, to move about material things, e.g., furniture or to materialise objects or to shift them from place to place. This accounts for what are called poltergeists , phenomena of stone-throwing, tree-inhabiting Bhutas, and other well-known phenomena.
abject ::: utterly hopeless, miserable, humiliating, or wretched.
absolute ::: adj. 1. Free from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degree: Complete, entire; in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurrent authority of a parliament; arbitrary, despotic. 4. Existing without relation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considered independently of its being subjective or objective. n. 7. Something that is not dependent upon external conditions for existence or for its specific nature, size, etc. (opposed to relative). Absolute, Absolute"s, absolutes, absoluteness.
abyss ::: 1. The great deep, the primal chaos; the ‘bowels of the earth", the supposed cavity of the lower world; the ‘infernal pit". 2. A bottomless gulf; any unfathomable or apparently unfathomable cavity or void space; a profound gulf, chasm, or void extending beneath. Abyss, abyss"s, abysses.
accountable ::: subject to the obligation to report, explain, or justify something; answerable, responsible.
" . . . a compromise is not a solution; it only salves over the difficulty and in the end increases the complexity of the problem and multiplies its issues.” The Synthesis of Yoga
adamant ::: n. 1. Any impenetrably or unyieldingly hard substance. 2. A legendary stone of impenetrable hardness, formerly sometimes identified with the diamond. adj. **3. Unshakeable, inflexible, utterly unyielding. 4. Incapable of being broken, dissolved, or penetrated; immovable, impregnable. adamantine.**
adj. 1. Beautiful. 2. Fine, bright, sunny. 3. Free from blemish, imperfection, or anything that impairs the appearance, quality, or character. 4. Of pleasing form or appearance. 5. Neither excellent nor poor; moderately or tolerably good. fairer.* *n. 6.* That which is fair (in senses of the adj.*).
adj. 1. Lacking in colour or brightness, vividness, clearness, loudness, strength, etc. 2. Indistinct, ill-defined; dim; faded; slight. 3. Feeble through hunger, fear, exhaustion, etc. 4. Inclined to ‘faint" or swoon. faintest, faint-foot. v. 5. To lose strength, brightness, colour, courage etc.; to fade. 6. To grow weak. 7. To feel weak, dizzy or exhausted; falter; about to lose consciousness. 8. To weaken in purpose or spirit. faints, fainted, fainting.
admirable ::: worthy of admiration; inspiring approval or respect; excellent.
adorable ::: worthy of worship or divine honour. Adorable.
adventure ::: n. 1. Any novel or unexpected event in which one shares; an exciting or remarkable incident befalling any one. 2. The encountering of risks or participation in novel and exciting events; bold or daring activity, enterprise. adventure"s, world-adventure, world-adventure"s. *v. 3. To take the chance of; to commit to fortune; to undertake a thing of doubtful issue; to try, to chance, to venture into or upon. 4. To risk or hazard; stake. *adventuring.
aeons ::: ages of the universe, immeasurable periods of time; the whole duration of the world, or of the universe; eternity. aeons", aeoned, million-aeoned, (employed as an adj. by Sri Aurobindo), aeon-rings.
aerial ::: 1. Having a light and graceful beauty; airy; ethereal; unsubstantial, intangible; hence, immaterial, ideal, imaginary. 2. Biol. Growing in the air.
afflicted ::: distressed with mental or bodily pain; troubled greatly; grievously depressed, oppressed, cast down; tormented.
a flexible board from which a dive may be executed, secured at one end and projecting over water at the other. Also fig.
agony ::: 1. Anguish of mind, sore trouble or distress, a paroxysm of grief. 2. The convulsive throes, or pangs of death; the death struggle. 3. Extreme bodily suffering, such as to produce writhing or throes of the body. agonies.
air ::: 1. The transparent, invisible, inodorous, and tasteless gaseous substance which envelopes the earth. 2. *Fig. With reference to its unsubstantial or impalpable nature. 3. Outward appearance, apparent character, manner, look, style: esp. in phrases like ‘an air of absurdity"; less commonly of a thing tangible, as ‘the air of a mansion". 4. Mien or gesture (expressive of a personal quality or emotion). *air"s.
::: "All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements.” The Upanishads
"All existence, – as the mind and sense know existence – is manifestation of an Eternal and Infinite which is to the mind and sense unknowable but not unknowable to its own self-awareness.” The Hour of God
"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*
"All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.” The Synthesis of Yoga
alloy ::: 1. A substance composed of two or more metals, or of a metal or metals with a nonmetal, intimately mixed, as by fusion or electrodeposition; a less costly metal mixed with a more valuable one, such as that which is added to gold and silver coinage. 2. Admixture, as with good with evil.
all- ::: prefix: Wholly, altogether, infinitely. Since 1600, the number of these [combinations] has been enormously extended, all-** having become a possible prefix, in poetry at least, to almost any adjective of quality. all-affirming, All-Beautiful, All-Beautiful"s, All-Bliss, All-Blissful, All-causing, all-concealing, all-conquering, All-Conscient, All-Conscious, all-containing, All-containing, all-creating, all-defeating, All-Delight, all-discovering, all-embracing, all-fulfilling, all-harbouring, all-inhabiting, all-knowing, All-knowing, All-Knowledge, all-levelling, All-Life, All-love, All-Love, all-negating, all-powerful, all-revealing, All-ruler, all-ruling, all-seeing, All-seeing, all-seeking, all-shaping, all-supporting, all-sustaining, all-swallowing, All-Truth, All-vision, All-Wisdom, all-wise, All-Wise, all-witnessing, All-Wonderful, All-Wonderful"s.**
allured ::: 1. Attracted as to a lure; drawn or enticed to a place or to a course of action. 2. Attracted or tempted by something flattering or desirable; fascinated, charmed. alluring, **alluringly, allurement.
altar ::: 1. A block, pile, table, stand, mound, platform, or other elevated structure on which to place or sacrifice offerings to a deity. 2. With reference to the uses, customs, dedication, or peculiar sanctity of the altar. 3. A place consecrated to devotional observances. altar"s, altars, altar-burnings, mountain-altars.
amber ::: a pale yellow, sometimes reddish or brownish, fossil resin of vegetable origin, translucent, brittle, and capable of gaining a negative electrical charge by friction and of being an excellent insulator. 2. The yellowish-brown colour of resin.
ambiguous ::: 1. Open to or having several possible meanings or interpretations; equivocal; questionable; indistinct, obscure, not clearly defined. 2. Of doubtful or uncertain nature; difficult to comprehend, distinguish, or classify; admitting more than one interpretation, or explanation; of double meaning. 3. Of oracles, people, using words of double meaning. ambiguously.
amicable ::: characterized by or showing goodwill; friendly; done in a friendly manner; peaceable.
amusements ::: pleasurable pastimes of the mind or attention; mental diversions and enjoyments in lieu of more serious matters.
amuse ::: to hold the attention of (someone) pleasantly; entertain or divert in an enjoyable or cheerful manner. amused, amusing.
analyse ::: to examine carefully and in detail so as to identify causes, key factors, possible results; examine minutely and critically to determine the elements or essential features of. analysed.
anchor ::: 1. Any of various devices dropped by a chain, cable, or rope to the bottom of a body of water for preventing or restricting the motion of a vessel or other floating object, typically having broad, hooklike arms that bury themselves in the bottom to provide a firm hold. 2. A person or thing that can be relied on for support, stability, or security; mainstay.
ancient ::: 1. Of or in time long past or early in the world"s history. 2. Dating from a remote period; of great age; of early origin. 3. Being old in wisdom and experience; venerable. Ancient.
And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected — what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.
"A philosophy of change?(1) But what is change? In ordinary parlance change means passage from one condition to another and that would seem to imply passage from one status to another status. The shoot changes into a tree, passes from the status of shoot to the status of tree and there it stops; man passes from the status of young man to the status of old man and the only farther change possible to him is death or dissolution of his status. So it would seem that change is not something isolated which is the sole original and eternal reality, but it is something dependent on status, and if status were non-existent, change also could not exist. For we have to ask, when you speak of change as alone real, change of what, from what, to what? Without this ‘what" change could not be. ::: —Change is evidently the change of some form or state of existence from one condition to another condition.” Essays Divine and Human
apparent ::: readily seen; exposed to sight; open to view. 2. Capable of being easily perceived or understood; plain or clear; obvious; visible.
appear ::: 1. To come into sight; become visible; come into view, as from a place or state of concealment, or from a distance; esp. of angels, spirits, visions. 2. To come into existence; be created. 3. To be clear to the understanding. 4. To seem or look to be. appears, appeared, appearing.
appearance ::: 1. The act or fact of coming forward into view ; becoming visible. 2. The state, condition, manner, or style in which a person or object appears; outward look or aspect. 3. Outward show or seeming; semblance. appearances.
approve ::: 1. To confirm or sanction formally; ratify. 2. To speak or think favourably of; pronounce or consider agreeable or good; judge favourably. approves, approved.
apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.
apt ::: 1. Having a natural tendency; inclined; disposed. 2. Unusually intelligent; able to learn quickly and easily. 3. Exactly suitable; appropriate.
a punctuation mark ( - ) used between the parts of a compound word or name or between the syllables of a word, especially when divided at the end of a line of text or the parts of a word divided for any purpose. Hence, fig. A joining or connecting link.
arbitrary ::: 1. Based on or subject to individual will, judgment or preference: judgment without restriction; contingent solely upon one"s discretion. 2. Capricious; unreasonable; unsupported. 3. Derived from mere opinion or preference; capricious; uncertain. 4. Having unlimited power; uncontrolled or unrestricted by law; despotic; tyrannical.
arch ::: 1. An upwardly curved construction, for spanning an opening, consisting of a number of wedgelike stones, bricks, or the like, set with the narrower side toward the opening in such a way that forces on the arch are transmitted as vertical or oblique stresses on either side of the opening, either capable of bearing weight or merely ornamental; 2. Something bowed or curved; any bowlike part: the arch of the foot. 3. An arched roof, door; gateway; vault; fig. the heavens. arches.
archivist ::: a person responsible for preserving, organizing, or servicing archival material.
arise ::: 1. To get up from sleep or rest; to awaken; wake up. 2. To go up, come up, ascend on high, mount. Now only poet. **3. To come into being, action, or notice; originate; appear; spring up. 4. Of circumstances viewed as results: To spring, originate, or result from. 5. To rise from inaction, from the peaceful, quiet, or ordinary course of life. 6. To rise in violence or agitation, as the sea, the wind; to boil up as a fermenting fluid, the blood; so of the heart, wrath, etc. Now poet. 7. Of sounds: To come up aloud, or so as to be audible, to be heard aloud. arises, arising, arose, arisen. *(Sri Aurobindo also employs arisen as an adj.*)
artist ::: 1. One who practises the creative arts; one who seeks to express the beautiful in visible form. 2. A follower of a manual art; an artificer, mechanic, craftsman, artisan. artists. (Sri Aurobindo often employs the word as an adj.)
::: "As for immortality, it cannot come if there is attachment to the body, — for it is only by living in the immortal part of oneself which is unidentified with the body and bringing down its consciousness and force into the cells that it can come. I speak of course of yogic means. The scientists now hold that it is (theoretically at least) possible to discover physical means by which death can be overcome, but that would mean only a prolongation of the present consciousness in the present body. Unless there is a change of consciousness and change of functionings it would be a very small gain.” Letters on Yoga
"A spiritual knowledge, moved to arrive at the true Self in us, must reject, as the traditional way of knowledge rejects, all misleading appearances. It must discover that the body is not our self, our foundation of existence; it is a sensible form of the Infinite.” The Synthesis of Yoga
assembled ::: gathered together; brought together into one place, collected.
a stroke, beat; in music and prosody the stress or accent marking the rhythm; the intensity of delivery which distinguishes one syllable or note from others.
at ease ::: free from pain, trouble, or anxiety; comfortable.
"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine
at length ::: 1. For a considerable time; fully. 2. After some time; eventually.
atom ::: 1. A unit of matter, the smallest unit of an element, having all the characteristics of that element and consisting of a dense, central, positively charged nucleus surrounded by a system of electrons. 2. The smallest component of an element having the chemical properties of the element. 3. An extremely small part, quantity, or amount. The smallest conceivable unit of an element or of anything. atom"s, atoms, atomic.
::: "A transcendent Bliss, unimaginable and inexpressible by the mind and speech, is the nature of the Ineffable. That broods immanent and secret in the whole universe and in everything in the universe. Its presence is described as a secret ether of the bliss of being, of which the Scripture says that, if this were not, none could for a moment breathe or live. And this spiritual bliss is here also in our hearts.” The Synthesis of Yoga
audible
auspice-hour ::: an auspice is any divine or prophetic token; a favourable sign or propitious circumstance, esp. an indication of a happy future. Sri Aurobindo combines the word ‘hour" with auspice to emphasize a special moment.
awful ::: 1. Inspiring fear; terrible, dreadful, appalling, awe-inspiring. 2. Extremely impressive. 3. Profoundly inspired by a feeling of fearful wonderment or reverence.
babble ::: 1. v. To utter sounds or words imperfectly, indistinctly, or without meaning. 2.* **n. *A murmuring sound or a confusion of sounds.
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
bankruptcy ::: 1. A state of complete lack of some abstract property; "spiritual bankruptcy”; "moral bankruptcy”; "intellectual bankruptcy”. 2. Depleted of valuable qualities or characteristics.
barren ::: 1. Unproductive of results or gains; unprofitable. 2. Lacking vegetation, especially useful vegetation. 3. Devoid of something specified.
base ::: n. 1. The fundamental principle or underlying concept of a system or theory; a basis, foundation. 2. A fundamental ingredient; a chief constituent. adj. 3. Having or showing a contemptible, mean-spirited, or selfish lack of human decency; morally low. base"s. baser.
bay ::: the position or stand of an animal or fugitive that is forced to turn and resist pursuers because it is no longer possible to flee. (preceded by at).
bleak ::: 1. Exposed to the elements; unsheltered and barren; desolate; cold and cutting; raw, windswept. 2. Offering little or no hope or encouragement.
bless ::: 1. To make holy; sanctify. 2. To invoke or bestow divine favour upon.
blessing ::: 1. Something promoting or contributing to happiness, well-being, or prosperity; a boon. 2. A ceremonial prayer invoking divine protection, grace, etc.
blest ::: 1. Favoured or fortunate (as by divine grace). Blest.
beatific ::: showing, producing, or experiencing exalted joy or blessedness.
beatitude ::: supreme blessedness or happiness. beatitude"s, beatitudes.
::: ". . . behind visible events in the world there is always a mass of invisible forces at work unknown to the outward minds of men, and by yoga, (by going inward and establishing a conscious connection with the Cosmic Self and Force and forces,) one can become conscious of these forces, intervene consciously in the play, and to some extent at least determine things in the result of the play.” Letters on Yoga
being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.
Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::
"The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine
"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga
"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::
"Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human
"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*
being, conscious ::: Sri Aurobindo: "We have to conceive one indivisible conscious being behind all our experiences. . . . That is our real self.” *The Life Divine
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.
belongings ::: possessions; things owned, either tangible or intangible.
benign ::: favourable, propitious.
benumbed ::: made (any part of the body) insensible, torpid, or powerless; made numb, deprived of sensation; stupefied or stunned, as by a blow or shock; now mostly used for the effects of cold.
blamed ::: found fault with; censured; held responsible.
blind ::: adj. 1. Unable to see; lacking the sense of sight; sightless. Also fig. 2. Unwilling or unable to perceive or understand. 3. Lacking all consciousness or awareness. 4. Not having or based on reason or intelligence; absolute and unquestioning. 5. Not characterized or determined by reason or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; reckless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a screen. 10. Covered or concealed from sight; hidden from immediate view. 11. Having no openings or passages for light; (a window or door) walled up. blindest, half-blind. v. 12. To deprive of sight permanently or temporarily. 13. To make sightless momentarily; dazzle. blinded.* n. 14. A blind person, esp. as pl., those who are blind. 15. Fig.* Any thing or action intended to conceal one"s real intention; a pretence, a pretext; subterfuge.
blinded ::: 1. Sightless; deprived of sight or withheld the light from. 2. Fig. Unable or unwilling to perceive or understand, lacking in perception or foresight; deprived or destitute of spiritual light or guidance. thought-blinded.
boon ::: 1. A blessing; something to be thankful for. 2. A timely blessing or benefit received in response to a request or prayer. boons.
bouge ::: fr. A hovel, dive, slum, or disreputable place.
boundless ::: n. 1. That which is without bounds; illimitable. 2. *adj. *Being without bounds or limits; infinite.
bow ::: a weapon consisting of a curved, flexible strip of material, especially wood, strung taut from end to end and used to launch arrows.
brave ::: possessing or exhibiting courage or courageous endurance. 2. *Archaic. Excellent; fine; admirable*.
bright ::: 1. Emitting or reflecting light readily or in large amounts; shining; radiant. 2. Magnificent; glorious. 3. Favourable or auspicious. 4. Fig. Characterized by happiness or gladness; full of promise and hope. 5. Distinct and clear to the mind, etc. 6. Intensely clear and vibrant in tone or quality. 7. Polished; glistening as with brilliant color. brighter, brightest, bright-hued, bright-pinioned, flame-bright, moon-bright, pearl-bright, sun-bright.
browses ::: eats, nibbles at, or feeds on.
bubble ::: anything that lacks firmness, substance, or permanence.
burdensome ::: 1. Oppressively heavy; onerous. 2. Distressing, troublesome.
bureau ::: 1. A chest of drawers, especially a dresser for holding clothes, often with a desk top. 2. An office, usually of large organization, that is responsible for a specific duty such as administration, public business, etc.
"But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine
"By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine
calamity ::: 1. An event that brings terrible loss, lasting distress, or severe affliction; a disaster. 2. Dire distress resulting from loss or tragedy. calamities.
calculus ::: a method of calculation, esp. one of several highly systematic methods of treating problems by a special system of algebraic notations, as differential or integral calculus.
candidate ::: a person or thing regarded as suitable or likely for a particular fate or position.
capable ::: having the capacity or ability; efficient and able.
caprice ::: 1. A sudden, unpredictable change or series of actions or changes. 2. A sudden, unpredictable change, as of one"s mind; whim, fancy. caprices.
care-worn ::: showing signs of care or worry; fatigued by trouble or anxiety; haggard.
casket ::: a small and often ornate box for holding jewels or other valuables.
cell ::: 1. A small humble abode, such as a hermit"s cave or hut. 2. A narrow confining room, as in a prison or convent.
cell ::: biology: The smallest structural unit of an organism that is capable of independent functioning, consisting of one or more nuclei, cytoplasm, and various organelles, all surrounded by a semipermeable cell membrane. cells.
certain ::: capable of being relied on; dependable.
"Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga
Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection. Reflections themselves of the Real, they again are reflected in the more concrete workings of our existence. The Supramental Manifestation
chalice ::: a cup or goblet often of gold or silver used esp. in religious services.
chance ::: n. 1. The absence of any cause of events that can be predicted, understood, or controlled: often personified or treated as a positive agency. 2. The happening of events; the way in which things happen; fortune. 3. An opportune or favourable time; opportunity. 4. Fortune; luck; fate. Chance, chances. *adj.* 5. Not planned or expected; accidental. v. 6. To happen by chance; be the case by chance.** chanced.
changeful ::: often changing; inconstant; variable.
changelessness ::: the quality of being unchangeable; having a marked tendency to remain unchanged.
chant ::: n. **1. A short, simple series of syllables or words that are sung on or intoned to the same note or a limited range of notes. 2. A song or melody. v. 3. To sing, especially in the manner of a chant. chants, chanted, chanting, chantings.**
chaos ::: 1. The infinity of space or formless matter supposed to have preceded the existence of the ordered universe. 2. A condition, place, or state of great disorder or confusion. 3. A disorderly mass; a jumble. Chaos.
charade ::: a game in which each syllable of a word, and then the whole word, is acted and the audience has to guess the word.
charlatan ::: one who makes elaborate, fraudulent, and often voluble claims to skill or knowledge; a quack or fraud; a flamboyant deceiver.
charts ::: visual displays of information, as maps, graphs, tables, or sheets of information in the form of a diagram delineating a particular subject.
chimaera ::: 1. A mythological, fire-breathing monster, commonly represented with a lion"s head, a goat"s body, and a serpent"s tail. 2. A horrible or unreal creature of the imagination. chimaeras.
chime ::: to be in agreement or accord: harmonize; be compatible with.
choose ::: 1. To select from a number of possible alternatives; decide on and pick out. 2. To determine or decide. chooses, chose, chosen, choosing, choosest.
cipher ::: n. 1. Something having no influence or value; a zero; a nonentity. 2. A secret method of writing, as by transposition or substitution of letters, specially formed symbols, or the like. unintelligible to all but those possessing the key; a cryptograph. ciphers. *v. 3. To put in secret writing; encode. *ciphers. Note: Sri Aurobindo also spelled the word as Cypher, the old English spelling.
circean ::: relating to or resembling Circe, the fabled enchantress described by Homer. She was supposed to possess great knowledge of magic and venomous herbs which she offered as a drink to her charmed and fascinated victims who then changed into swine; hence, pleasing, but harmful; fascinating, but degrading.
clambers ::: climbs, using both feet and hands; climbs with effort or difficulty; scrambles on all fours. clambered, clambering.
clash ::: n. 1. A loud, harsh noise, such as that made by two metal objects in collision. 2. An encounter between hostile forces; a battle or skirmish. 3. A conflict, as between opposing or irreconcilable ideas. v. 4. To engage in a physical conflict or contest, as in a game or a battle (often followed by with). 5. To come into conflict; be in opposition. clashes, clashed, clashing.
clear ::: 1. Not obscured or darkened; bright. 2. Free from darkness, obscurity, or cloudiness; transparent. 3. Serene; calm; untroubled. 4. Free from doubt or confusion; certain. 5. Easily perceptible to the eye or ear; distinct. 6. Easily understood; without ambiguity. 7. Free from impediment, obstruction, or hindrance; open. clearer, sun-clear, surface-clear.
cloud ::: 1. A visible collection of particles of water or ice suspended in the air, usually at an elevation above the earth"s surface. 2. Any similar mass, esp. of smoke or dust. 3. Something fleeting or unsubstantial. 4. Anything that obscures or darkens something, or causes gloom, trouble, suspicion, disgrace, etc. clouds, clouds", cloud-veils.
cloudy ::: 1. Of or like a cloud or clouds. 2. Full of or overcast by clouds. 3. Darkened by gloom, trouble, etc.
clue ::: anything that serves to guide or direct in the solution of a problem, mystery, search, etc.; a key. clues, master-clue.
collapse ::: 1. To fall or cave in; crumble suddenly. 2. Fig. To break down suddenly in strength or health and thereby cease to function. collapsed, collapsing.
coma ::: a state of deep, often prolonged unconsciousness, usually the result of injury, disease, or poison, in which an individual is incapable of sensing or responding to external stimuli and internal needs.
comforts ::: a condition or feeling of pleasurable ease, well-being, and contentment.
commingling ::: causing to blend together; mixing.
companion ::: 1. A person who accompanies or associates with another; a comrade. 2. Astronomy. The fainter of the two stars that constitute a double star. companions, companionless.
compel ::: 1. To cause (someone) by force (to be or do something) 2. To force to submit; subdue. 3. To exert a strong, irresistible force on; sway. compels, compelled, compelling, compellingly.
conceit ::: 1. An excessively favourable opinion of one"s own ability, importance, wit, etc. 2. Something that is conceived in the mind; a thought; idea. 3. Imagination; fancy. 4. A fanciful thought or idea. conceits.
conch-shells :: 1. The spiral shell of a gastropod, often used as a horn. 2. The fabled shell trumpet of the Tritons.
concrete ::: 1. Formed by the coalescence of separate particles or parts into one mass; solid. 2. Made real, tangible, or particular as opposed to abstract.
conditioned ::: made suitable for a given purpose.
conditions ::: circumstances that are indispensable to the appearance or occurrence of another; prerequisites.
confidante ::: a woman to whom secrets are confided or with whom private matters and problems are discussed.
confused ::: 1. Lacking logical order or sense. 2. *adj. Disordered and difficult to understand or make sense of. *3. Chaotic; jumbled.
*consciousforce. ::: Sri Aurobindo: "In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine
::: "Consciousness is usually identified with mind, but mental consciousness is only the human range which no more exhausts all the possible ranges of consciousness than human sight exhausts all the gradations of colour or human hearing all the gradations of sound — for there is much above or below that is to man invisible and inaudible. So there are ranges of consciousness above and below the human range, with which the normal human has no contact and they seem to it unconscious, — supramental or overmental and submental ranges.” *Letters on Yoga
constant ::: 1. Unchanging in nature, value, or extent; invariable. 2. Continuing without pause or letup; unceasing. 3. Steadfast; firm in mind or purpose; resolute.
contain ::: 1. To be capable of holding. 2. To halt the spread or development of; check, esp. of opposition. 3. To hold or keep within limits; restrain. contained, contains, containing, all-containing, All-containing.
contract ::: an agreement between two or more parties, especially one that is written and enforceable by law.
coronet ::: 1. A crown worn by nobles or peers. 2. A crown-like ornament decorated with gold or jewels.
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*
cottage ::: a small, humble, single-storied house, especially in the country.
counsels ::: knowledgeable sources who give advice or guidance.
countless ::: incapable of being counted; innumerable.
courage ::: the state or quality of mind or spirit that enables one to face danger, fear, or vicissitudes with self-possession, confidence, and resolution; bravery.
credulous ::: disposed to believe too readily, esp. without proper or adequate evidence; gullible.
cross ::: 1. A structure consisting essentially of an upright and a transverse piece, upon which persons were formerly put to a cruel and ignominious death by being nailed or otherwise fastened to it by their extremities. 2. A representation or delineation of a cross on any surface, varying in elaborateness from two lines crossing each other to an ornamental design painted, embroidered, carved, etc.; used as a sacred mark, symbol, badge, or the like. 3. A trouble, vexation, annoyance; misfortune, adversity; sometimes anything that thwarts or crosses. v. 4. To go or extend across; pass from one side of to the other: pass over. 5. To extend or pass through or over; intersect. 6. To encounter in passing. crosses, crossed, crossing.
crowd ::: n. 1. A large number of persons gathered tightly together; a throng. 2. The masses. 3. A large number of things or people gathered or considered together; a multitude. crowds. v. 4. To press together into a confined space; assemble in large numbers. 5. To fill, occupy or cram things tightly together. 6. To advance by pressing or shoving. crowds, crowded, crowding.
crumble ::: 1. To fall into small pieces; break or part into small fragments. 2. To decay or disintegrate gradually. crumbles, crumbling.
cure ::: n. 1. A means of correcting or relieving anything that is troublesome or detrimental. v. 2. To remove or remedy (something harmful or disturbing). curing.
curse ::: n. 1. The expression of a wish that misfortune, evil, doom, etc., befall a person, group, etc. 2. A formula or charm intended to cause such misfortune to another. 3. An evil brought or inflicted upon one. 4. The cause of evil, misfortune, or trouble. 5. A profane or obscene expression or oath. curses. v. 6. To wish harm upon; invoke evil upon. 7. To invoke supernatural powers to bring harm to (someone or something). cursed.
curtain ::: 1. A hanging piece of fabric used to shut out the light from a window, adorn a room, increase privacy, etc. 2. Something that functions as or resembles a screen, cover, or barrier. curtains.
dateless ::: 1. Endless, limitless. 2. So old as to be undatable.
debris ::: the scattered remains of something broken or destroyed; rubble or wreckage.
deeply ::: adv. 1. At or to a considerable extent downward; well within or beneath a surface. 2. With deep feeling or emotion; greatly, thoroughly, intensely, acutely.
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.
deft ::: dexterous; nimble; skilful; clever. defter.
dense ::: 1. Having the component parts closely compacted together; crowded or compact. 2. Relatively opaque; transmitting little light. 3. Intense; extreme. 4. Impenetrable. denser, dense-maned. (Sri Aurobindo also employs the word as a n.)
desirable ::: worth having or wanting; pleasing; excellent; or fine.
"Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti. ” The Synthesis of Yoga
destiny ::: 1. Something that is to happen or has happened to a particular person or thing; lot or fortune. 2. The predetermined, usually inevitable or irresistible, course of events. 3. The power or agency that determines the course of events. 4. *(Cap.) This power personified or represented as a goddess. *Destiny, destinies, world-destiny.
detached ::: 1. Impartial or objective; disinterested; unbiased. 2. Not involved or concerned; aloof. ::: Sri Aurobindo: "Detachment means that one stands back from [imperfections and weakness of the nature, etc.] , does not identify oneself with them or get upset or troubled because they are there, but rather looks on them as something foreign to one"s true consciousness and true self, rejects them and calls in the Mother"s Force into these movements to eliminate them and bring the true consciousness and its movements there.” Letters on Yoga
difficult ::: 1. Hard to do or accomplish; demanding considerable effort or skill; arduous. 2. Not easily or readily done; requiring much labour, skill, or planning to be performed successfully. 3. Hard to understand or solve; perplexing, puzzling, obscure.
din ::: a jumble of loud, usually discordant sounds.
dire ::: 1. Causing or involving great fear or suffering; dreadful; terrible. 2. Indicating trouble, disaster, misfortune, or the like. 3. Urgent; desperate. direr.
disgrace ::: a person, act, or thing that causes shame, reproach, or dishonour, or is dishonourable or shameful.
display ::: to show or make visible; make manifest; reveal. displayed.
distrustful ::: unable or unwilling to trust; doubtful; suspicious.
divine Comedy ::: a stage-play of a light and amusing character, with a happy conclusion to its plot. Its mediaeval use for a narrative poem with an agreeable ending. (Probably taken from Italian; cf. the Divine Comedy, the great tripartite poem of Dante, called by its author La Commedia, because in the conclusion, it is prosperous, pleasant, and desirable.)
divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine
".. . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; . . . . ” The Synthesis of Yoga
divine Mother ::: Sri Aurobindo: "The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates.” *The Mother
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 .
dominions ::: territories, usually of considerable size, in which a single rulership holds sway.
doom ::: 1. Fate, especially a tragic or ruinous one. 2. Inevitable destruction or ruin. 3. A judgement, decision, or sentence, esp. an unfavourable one. doom"s, doomed, doom-crack.
double ::: 1. Composed of two like or unlike parts. 2. Twofold in character or meaning, dual.
doubly ::: to a double degree; in two ways; twice.
dread ::: n. **1. Profound fear; terror. 2. An object of fear, awe, or reverence. v. 3. To be in fear or terror of. 4. To anticipate with alarm, distaste, or reluctance. adj. 5. Fearful terrible; causing terror. 6. Held in awe or reverential fear. Dread, dreads, dreaded.**
dreamless ::: 1. Free from, or without, dreams. 2. Untroubled by dreams.
dribbled ::: flowed or fell in drops or an unsteady stream; trickled.
dual ::: 1. Composed of two usually like or complementary parts; double. 2. Having a two-fold, or double, character or nature. dual"s.
"Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.” Letters on Yoga
earth ::: 1. The realm of mortal existence; the temporal world. 2. The softer, friable part of land; soil, especially productive soil. **Earth, earth"s, earth-beauty"s, earth-being"s, earth-beings, earth-bounds, earth-bride, earth-fact, earth-force, Earth-Goddess, earth-hearts, earth-habit"s, earth-heart, earth-instruments, earth-kind, earth-life, earth-light, earth-made, earth-matter"s, earth-mind, earth-mind"s, earth-myth, earth-nature, earth-nature"s, Earth-Nature"s, earth-nursed, earth-pain, Earth-plasm, earth-poise, earth-scene, earth-scene"s, earth-seat, earth-shapes, earth-stage, earth-stuff, earth-time, earth-time"s, earth-use, earth-vision, earth-ways, summer-earth.
ecstasy ::: 1. Intense joy or delight. 2. A state of exalted emotion so intense that one is carried beyond thought. 3. Used by mystical writers as the technical name for the state of rapture in which the body was supposed to become incapable of sensation, while the soul was engaged in the contemplation of divine things. 4. The trance, frenzy, or rapture associated with mystic or prophetic exaltation. Ecstasy, ecstasy"s, ecstasies, ecstasied, self-ecstasy, strange-ecstasied.
elysian ::: of the nature of, or resembling, what is in Elysium the dwelling place of the blessed after death, a state or place of ideal happiness, perfect bliss.
emblem ::: a sign, design, or figure that identifies or represents someone or something.
embody ::: 1. To invest (a spiritual entity) with a body or with bodily form; render incarnate; make corporeal. 2. To give a tangible, bodily, or concrete form to (an abstract concept) or to be an example of or express (an idea, principle, etc. embodies, embodied, embodying, self-embodying.
empiric ::: empirical, i.e. derived from, guided by, provable by or verifiable by experience or experiment.
empowered ::: 1. To invest with power, especially legal power or official authority. 2. To equip or supply with an ability; enable; make powerful.
empyrean ::: 1. The highest heaven, supposed by the ancients to contain the pure element of fire. 2. The visible heavens; the firmament.
enduring ::: lasting; continuing; durable; permanent.
enigma ::: 1. A puzzling or mystifying saying, in which some known thing is concealed under obscure language; an obscure question; a riddle. 2. Something seemingly having no explanation; a puzzling or inexplicable occurrence or situation. enigma"s, Enigma, Enigma"s, enigmaed.
ensemble ::: all the parts of something considered together and in relation to the whole.
equal ::: adj. 1. As great as; the same as (often followed by to or with). 2. Having the same quantity, value, or measure as another. 3. Evenly proportioned or balanced. 4. Tranquil; equable; undisturbed. 5. Impartial; just; equitable. n. 6. One who is equal to another in any specified quality. v. **7. To become equal or level with. equalled.**
error ::: 1. A wrong action attributable to bad judgment or ignorance or inattention; a deviation from accuracy or correctness. 2. The act or an instance of deviating from an accepted code of behaviour. **error"s, errors, errorless.
essence ::: the basic, real, and invariable nature of a thing or its significant individual feature or features; its true substance.
estate ::: 1. The situation or circumstances of one"s life. 2. Social position or rank, especially of high order. 3. A person"s total possessions (property, money etc.). 4. A landed property, usually, of considerable size. estates.
ethereal ::: 1. Of the celestial spheres; heavenly. 2. Characterized by lightness and insubstantiality; as impalpable or intangible as air. 3. Characterized by unusual lightness and delicacy 4. Of heaven or the spirit. ethereal-tressed.
evanescent ::: 1. Vanishing; fading away; fleeting. 2. Tending to become imperceptible; scarcely perceptible.
exact ::: 1. Capable of the greatest precision. 2. Precise, as opposed to approximate; neither more nor less. 3. Absolutely accurate or correct in every detail; the same in every detail; precise. 4. Admitting of no deviation, precise, rigorous; strictly regulated.
explained ::: 1. Made plain or comprehensible. 2. Defined; interpreted; expounded. 3. Make known in detail. explains.
expose ::: 1. To lay open to something specified. 2. To lay open to the action or influence of. 3. To lay open to danger, attack, harm, etc. 4. To make visible or apparent. 5. To reveal or unmask (a crime, fraud, impostor, etc.). exposes, exposed.
exquisite ::: 1. Extraordinarily fine or admirable; consummate. 2. Intense, acute, or keen, as pleasure or pain.
external ::: 1. Of or relating chiefly to outward appearance; superficial. 2. Relating to, existing on, or coming or acting from without; exterior. 3. Pertaining to the outward or visible appearance or show. externally.
extraordinary, stupendous, barely credible; astonishing.
eyrie ::: the nest of an eagle or other bird of prey, built in a high inaccessible place.
fable
fallible
fathomless ::: 1. Impossible to measure the depth of; bottomless. 2. Impossible to understand; incomprehensible. fathomlessness.
feats ::: notable acts or deeds, especially acts of courage; exploits.
feeble ::: 1. Lacking in volume, loudness, brightness, distinctness, etc. 2. Lacking in force, strength or effectiveness.
figure ::: n. 1. The form or shape of anything; appearance, aspect. 2. The human form, esp. as regards size or shape. 3. A representation or likeness of the human form.4. An emblem, type, symbol. 5. An amount or value expressed in numbers. 6. A written symbol other than a letter. v. 7. To compute or calculate. 8. To represent by a pictorial or sculptured figure, a diagram, or the like; picture or depict. 9. To shape to; symbolize; represent. figures, figured, figuring, figure-selves.**
film ::: 1. A movie. 2. A thin flexible strip of cellulose coated with a photographic emulsion, used to make negatives and transparencies.
"Find the Guide secret within you or housed in an earthly body, hearken to his voice and follow always the way that he points. At the end is the Light that fails not, the Truth that deceives not, the Power that neither strays nor stumbles, the wide freedom, the ineffable Beatitude.” Essays Divine and Human
"First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine
fitting ::: 1. Appropriate or proper; suitable. 2. Used with prefixed adverbs to denote an appropriate or inappropriate fit. 3. Of a manufactured article: Of the right measure or size; made to fit, accurate in fit, well or close-fitting. close-fitting, ill-fitting.
fit ::: v. 1. To adjust in order to render appropriate. 2. To be adapted to or suitable for (a purpose, object, occasion, etc.). fits. adj. 3. To be appropriate or suitable for. 4. Having the right qualifications; qualifying; competent.
Flamelike, inscrutable the almighty Guest” From: The Guest - Collected Poems of Sri Aurobindo
flaw ::: a feature that mars the perfection of something; an imperfection, defect, or blemish.
flawless ::: having no discernible blemishes or shortcomings; perfect.
flee ::: 1. To run away, as from trouble or danger. 2. To run away from; forsake. 3. To move swiftly; fly; speed. 4. To pass swiftly away; vanish. flees, fled, fleeing, fleest.
flow ::: n. 1. To move or progress freely as if in a stream. 2. Fig. Something that resembles a flowing stream in moving continuously. v. 3. To circulate. 4. To move or progress freely as if in a stream. 5. To stream or well forth. 6. To proceed or be produced continuously and effortlessly from or out of a source. flows, flowed.
fluent ::: fig. Changeable; not rigid or fixed.
fluid ::: changing readily; shifting; not fixed, stable, or rigid.
foam ::: n. 1. A mass of small bubbles of gas formed on the surface of a liquid, such as the froth produced by agitating a solution of soap or detergent in water. v. 2. To produce or cause to produce froth. foamed, foaming, foam-curled, foam-leap, foam-maned.
fold (s) ::: v. 1. To envelope or clasp; enfold. 2. To bring (the wings) close to the body, as a bird on alighting. folding. *n. 3. The doubling of any flexible substance, as cloth; one part turned or bent and laid on another. Also fig. *4. A coil of a serpent, string, etc.
". . . Force is inherent in Existence. Shiva and Kali, Brahman and Shakti are one and not two who are separable. Force inherent in existence may be at rest or it may be in motion, but when it is at rest, it exists none the less and is not abolished, diminished or in any way essentially altered.” The Life Divine
force, universal ::: Sri Aurobindo: "This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” *The Synthesis of Yoga
". . . 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*
forfeit ::: to lose or become liable to lose, as in consequence of crime, fault, or breach of engagement. forfeits, forfeited, forfeiting.
"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine
formidable ::: 1. Arousing fear, dread, or alarm. 2. Of discouraging or awesome strength, size, difficulty, etc.; intimidating. 3. Arousing feelings of awe or admiration because of grandeur, strength, etc. 4. Of great strength; forceful; powerful.
::: "For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” *The Synthesis of Yoga
" . . . for there is only one thing essential, needful, indispensable, to grow conscious of the Divine Reality and live in it and live it always.” Letters on Yoga
::: "For what we understand by law is a single immutably habitual movement or recurrence in Nature fruitful of a determined sequence of things and that sequence must be clear, precise, limited to its formula, invariable.” *Essays in Philosophy and Yoga
founding, instituting, building, or bringing into being on a firm or stable basis.
"Freedom is the law of being in its illimitable unity, secret master of all Nature: . . . .” Essays in Philosophy and Yoga
free from moral blemish or impurity; pure; undefiled.
frustration (‘s) ::: a feeling of dissatisfaction resulting from unfulfilled needs or unresolved problems.
fumble ::: to feel or grope about clumsily. fumbled, fumbling.
gabled ::: built with a gable (The generally triangular section of wall at the end of a pitched roof, occupying the space between the two slopes of the roof.).
gain ::: n. 1. Something won, acquired, earned, etc.; profit; advantage. gains. v. 2. To acquire (something desirable); obtain. 3. To obtain through effort or merit; achieve. gained.
gamble ::: an act or undertaking of uncertain outcome; a risk.
garb ::: n. 1. Mode of dress. 2. Outward appearance or form. v. 3. To dress; clothe. garbs, garbed, garbless.
gathered or accumulated valuable items; stored up, accumulated for future use.
gather ::: v. 1. To accumulate something (things or people) gradually; amass. 2. To summon up; muster. 3. To come together around a single point; collect, assemble. 4. To accumulate; increase. 5. To draw and bring closer. 6. To draw around or close. gathers, gathered, gathering, fast-gathering.
gaunt ::: bleak, desolate, or grim, as places or things.
gnawed ::: troubled or tormented by constant annoyance, worry, etc.
gnome ::: one of a fabled race of dwarflike creatures who live underground and guard treasure hoards. gnomes.
goblet ::: a drinking vessel, such as a glass, that has a stem and base.
"God is the one stable and eternal Reality. He is One because there is nothing else, since all existence and non-existence are He. He is stable or unmoving, because motion implies change in Space and change in Time, and He, being beyond Time and Space, is immutable. He possesses eternally in Himself all that is, has been or ever can be, and He therefore does not increase or diminish. He is beyond causality and relativity and therefore there is no change of relations in His being.” The Upanishads
grace ::: Sri Aurobindo: "Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. ::: It is a power that is superior to any rule, even to the Cosmic Law — for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. ” *Letters on Yoga
grain ::: fig. Quality, nature, temper; inclination, tendency. 2. The smallest possible amount or size of anything. 3. Small hard seeds, esp. the seeds of food plants such as wheat, corn, rye, oats, rice, or millet; the plants themselves whether reaped or standing. grains.
grapple ::: n. **1. A struggle or contest in which the participants attempt to clutch or grip each other. v. 2. To try to deal with a problem, etc. grappled.**
grim ::: 1. Unrelenting; rigid. 2. Harsh or formidable in manner or appearance. 3. Cruel, severe, or ghastly.
grisly ::: 1. Causing a shudder or feeling of horror; horrible; gruesome, ghastly. 2. Formidable, grim.
guest ::: 1. One who is a recipient of hospitality at the home or table of another. Also fig. guests
harassed ::: disturbed persistently; tormented, as with troubles or cares; bothered continually; pestered; persecuted.
hard-hearted ::: unsympathetic; inexorable; cruel; pitiless.
harmony ::: 1. A pleasing combination of elements in a whole. 2. Agreement in feeling or opinion; accord. 3. Combination of sounds considered pleasing to the ear. 4. A simultaneous combination of tones, esp. when blended into chords pleasing to the ear; chordal structure, as distinguished from melody and rhythm. harmony"s, harmonies, harmonious, harmoniously.
harsh ::: 1. Grim or unpleasantly severe; stern; cruel; austere. 2. Physically uncomfortable; desolate; stark. 3. Unpleasant to the taste or sense of smell; bitter; acrid.
::: "Hatred is a sword of power, but its edge is always double.” Essays Divine and Human
hazard ::: n. 1. An unavoidable danger or risk, even though often foreseeable. 2. Something causing unavoidable danger, peril, risk, or difficulty. 3. The absence or lack of predictability; chance; uncertainty. hazard"s, hazards. *v. 4. To expose to hazard or risk. 5. To venture (something); dare. 6. To venture upon (anything of doubtful issue). *hazards, hazarded.
heavy ::: 1. Having relatively great weight. lit. and fig. 2. Weighed down; burdened. 3. Marked by or exhibiting weariness. 4. Without vivacity or interest; ponderous; dull. 5. Not easily borne; oppressive; burdensome; harsh. 6. Hard to cope with; trying; difficult. 7. Weighed down with sorrow or grief; sorrowful, sad, grieved, despondent. 8. Deep, profound, intense. 9. Of great import or seriousness; grave. 10. Sober, serious, sombre or tragic. 11. With great force, intensity, turbulence, etc. 12. Having considerable thickness or substance. 13. Lacking vitality; deficient in vivacity or grace. 14. Emotionally weighed down; despondent. heavier.
helpless ::: adj. **1. Deprived of strength or power; powerless; incapacitated. 2.* Unable to help oneself; weak or dependent. adv. helplessly. n.* helplessness.
hieroglyph ::: designating or pertaining to a pictographic script, particularly that of the ancient Egyptians, in which many of the symbols are conventionalized, recognizable pictures of the things represented. hieroglyphs.
highborn ::: of noble or aristocratic birth.
hinge ::: a jointed or flexible device that allows the turning or pivoting of a part, such as a door or lid, on a stationary frame that allows the turning or pivoting of a part, such as a door or lid, on a stationary frame.
hint ::: n. 1. A brief or indirect suggestion; a tip. 2. Perceived indication or suggestion; note; intimation. 3. A very slight or hardly noticeable amount. hints, heaven-hints. v. 4. To indicate or make known in an indirect manner. hinted.
hospitable
humble
**"I certainly won"t have ‘attracted" [in place of ‘allured"] — there is an enormous difference between the force of the two words and merely ‘attracted by the Ecstasy" would take away all my ecstasy in the line — nothing so tepid can be admitted. Neither do I want ‘thrill" [in place of ‘joy"] which gives a false colour — precisely it would mean that the ecstasy was already touching him with its intensity which is far from my intention.Your statement that ‘joy" is just another word for ‘ecstasy" is surprising. ‘Comfort", ‘pleasure", ‘joy", ‘bliss", ‘rapture", ‘ecstasy" would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight" is just another word for ‘lightning" — or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the supreme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supreme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri*
"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation*
"If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine
ignoble
ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.
Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine
"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine
"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother
". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine
"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga
"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*
illegible
illimitable
immeasurable
immemorable
immitigable
"Immortality is one of the possible results of supramentalisation, but it is not an obligatory result and it does not mean that there will be an eternal or indefinite prolongation of life as it is. That is what many think it will be, that they will remain what they are with all their human desires and the only difference will be that they will satisfy them endlessly; but such an immortality would not be worth having and it would not be long before people are tired of it. To live in the Divine and have the divine Consciousness is itself immortality and to be able to divinise the body also and make it a fit instrument for divine works and divine life would be its material expression only.” *Letters on Yoga
immovable ::: unable to move or be moved; fixed; immobile.
immovably ::: incapable of being moved from one"s purpose, opinion, etc.; steadfast; unyielding.
immutable ::: not subject or susceptible to change. Immutable, immutable"s, immutably, immutability.
impalpable ::: 1. Not perceptible to the touch; intangible. 2. Difficult to perceive or grasp by the mind.
impatient ::: 1. Unable to endure irritation or opposition; intolerant; not patient. 2. Eagerly desirous; restless in desire or expectation. 3. Lacking patience; easily irritated at delay, opposition.
impeccable ::: faultless, unerring, flawless, irreproachable.
impenetrable ::: 1. Impossible to penetrate or enter. 2. Incapable of being seen through.
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.**
imperishable ::: not subject to decay or deterioration. Imperishable, imperishable"s, Imperishable"s, imperishableness, imperishably.
impermanent ::: not lasting or durable; not permanent; fleeting. impermanence.
impervious ::: incapable of being influenced, persuaded, or affected.
implacable ::: not to be appeased, mollified, or pacified; inexorable. implacably.
imponderables ::: things that cannot be precisely determined, measured, or evaluated.
inaccessible ::: 1. Capable of being reached only with great difficulty or not at all. 2. Not able to be (easily) approached, reached or obtained.
inadequate ::: not adequate or sufficient; inept or unsuitable.
inalienable ::: not capable of being repudiated; inviolable.
inalterable ::: unchangeable, immutable; not capable of being modified. inalterably.
inapt ::: 1. Without aptitude or capacity; incapable. 2. Not inclined or disposed.
inarticulate ::: 1. Lacking the ability to express oneself, esp. in clear and effective speech. 2. Not articulate; not uttered or emitted with expressive or intelligible modulations.
inaudible ::: not loud enough to be heard; not audible.
incalculable ::: 1. Too great to be calculated or reckoned. 2. Impossible to foresee; unpredictable. Incalculable, incalculable"s. (Sri Aurobindo also employs the word as a n.)
incapable ::: 1. Lacking the necessary ability, capacity, or power. 2. Not open to; not susceptible to or admitting.
incapable of being measured; limitless; immense. Immeasurable. (Sri Aurobindo also employs the word as an adj.)
incommensurable ::: lacking a common quality on which to make a comparison of magnitude or value. Incommensurable.
incommunicable ::: impossible to be transmitted or communicated. Incommunicable.
incompetence ::: not possessing the necessary ability, skill, etc. to do or carry out a task; incapable.
incomprehensible ::: impossible to know; fathom or understand.
inconceivable ::: that which is impossible to comprehend or grasp fully with the mind.
inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine
"All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine
"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga
*inconscience.
inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri
". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga
"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga
"The Inconscient is the last resort of the Ignorance.” Letters on Yoga
"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::
"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine
"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::
"Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri
**inconscient, Inconscient"s.**
inconstant ::: changing or varying, especially often and without discernible pattern or reason.
incredible ::: something so extraordinary as to seem impossible; inconceivable, beyond belief.
incurable ::: 1. Not curable; that cannot be cured, remedied, or corrected. 2. Not susceptible to change.
indecipherable ::: 1. Not decipherable; illegible. 2. Not understandable; incomprehensible. Indecipherable.
indefinable ::: impossible to define, describe, or analyze; not readily identified, analysed, or determined.
indelible ::: unable to be erased or blotted out.
indeterminable ::: impossible to settle or decide with finality.
indiscernible ::: that cannot be seen or perceived clearly; imperceptible.
indissolubly ::: perpetually binding; unable to be dissolved.
indistinct ::: not clearly distinguishable or perceptible, as to the eye, ear, or mind. indistinctness.
individual ::: a distinct, indivisible entity; a single thing, being, instance, or item.
indivisible ::: not separable into parts; unable to be divided. Indivisible.
indomitable ::: incapable of being overcome, subdued, or vanquished; unconquerable. indomitably.
indubitable ::: too apparent to be doubted; unquestionable.
ineffable ::: incapable of being expressed; indescribable or unutterable. **Ineffable, Ineffable"s.
inert ::: 1. Unable to move or act; immobile, unmoving, lifeless, motionless. 2. Inactive or sluggish by habit or nature. inertness.
inescapable ::: impossible to escape or avoid; inevitable. inescapably.
inevitable ::: 1. Unable to be avoided, evaded, or escaped; certain; necessary. 2. Sure to occur, happen, or come. inevitably.
inexhaustible ::: not exhaustible; incapable of being depleted.
inexorable ::: not capable of being persuaded by entreaty; relentless. inexorably.
inexplicable ::: difficult or impossible to explain or account for. inexplicably.
inexpressible ::: not expressible; incapable of being uttered or described in words. Inexpressible, inexpressibly.
inextinguishable ::: difficult or impossible to extinguish.
inextricable ::: intricately involved; incapable of being disentangled, loosed, or undone. inextricably.
infallible ::: 1. Incapable of failure or error. 2. Not liable to failure; certain; sure. 3. Absolutely trustworthy or sure. 4. Unfailing in effectiveness or operation; certain. infallibly, infallibility.
inflexible ::: 1. Unyielding in purpose, principle, or temper; immovable. 2. Not permitting change or variation; unalterable.
innumerable ::: too numerous to be counted; numberless. innumerably.
inordinate ::: 1. Not regulated or controlled; disorderly. 2. Exceeding reasonable limits; excessive; immoderate.
"In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover.” The Synthesis of Yoga
inscribe ::: to mark (a surface) with words, characters, etc., especially in a durable or conspicuous way. inscribed.
inscrutable ::: 1. Difficult or nearly impossible to fathom or understand; impenetrable. 2. Incapable of being seen through physically; physically impenetrable.
insensible ::: 1. Unaware; unconscious. 2. Not endowed with feeling or sensation, as matter; inanimate. 3. Unaware; unmindful; not emotionally responsive; indifferent. 4. Unresponsive in feeling; not susceptible of emotion or passion; void of any feeling. insensibly.
inseparable ::: 1. Incapable of being separated or divided. 2. Impossible to separate or part.
insignia ::: a badge or emblem of membership, office, rank or dignity; an official or distinguishing sign.
insoluble ::: incapable of being solved or explained.
inspiring mingled reverence and admiration; impressing the emotions or imagination as magnificent; majestic, stately, sublime, solemnly grand; venerable, revered; of supreme dignity.
instability ::: the quality or state of being unstable; lack of stability or firmness; unsteadiness.
insufficient to produce a desired effect; feeble; powerless, impotent.
intact ::: not altered, broken, or impaired; remaining uninjured, sound, or whole; untouched; unblemished.
intangible ::: not tangible; incapable of being perceived by the sense of touch, as incorporeal or immaterial things; impalpable. intangible"s.
intelligible ::: capable of being understood; comprehensible.
intercede ::: to act or interpose on behalf of someone in difficulty or trouble, as by pleading or petition. interceding.
intermediate zone ::: Sri Aurobindo: "The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels , but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers. ::: It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one"s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.
interminable ::: having no limits; unending.
intolerable ::: impossible to tolerate or endure; unbearable.
intolerant ::: 1. Unable or unwilling to endure or support. 2. Unwilling to tolerate differences in opinions, practices, or beliefs, especially religious beliefs. intolerance.
intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.
Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine
"Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine
"I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.
"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine
". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine
"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga
"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga
intuitive knowledge ::: Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine
"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga
"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*
investment ::: the investing of money, capitol, etc. in order to gain profitable returns.
invincible ::: incapable of being overcome or defeated; unconquerable. invincibly.
inviolable ::: incapable of being violated; incorruptible; unassailable. Inviolable.
inviolate ::: unable to be violated or profaned; undisturbed; intact.
invisible ::: that cannot be seen; imperceptible by the sight, mind, etc.; hidden. invisibly.
invulnerable ::: 1. Immune to attack; impregnable. 2. Impossible to damage, injure, or wound.
iron ::: n. 1. A silver-white metal, usually an admixture of some other substance, usually carbon, rendering it extremely hard and useful for tools, implements, machinery, constructions, and in many other applications. adj. 2. Inflexible; unyielding; firm. 3. Stern; harsh; cruel. 4. *Fig.* Resembling iron in firmness, strength, colour, etc.
irreconcilable ::: incapable of being brought into harmony or adjustment; incompatible.
irrecoverable ::: incapable of being recovered or regained.
irrelevant ::: not applicable or pertinent; not to the purpose.
irremovable ::: impossible to remove.
irresistible ::: impossible to resist. irresistibly.
irresponsible ::: not responsible, answerable, or accountable to higher authority.
irrevocable ::: impossible to retract or be revoked, changed, undone or annulled.
"Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet superior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.” The Life Divine
"It [death] has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already — it is part of the physical nature. At the same time it is not inevitable; if one could have the necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most difficult thing of all — at any rate, in such a way as to annul the decay principle.” Letters on Yoga
"It is not possible for the individual mind, so long as it remains shut up in its personality, to understand the workings of the Cosmic Will, for the standards made by the personal consciousness are not applicable to them. A cell in the body, if conscious, might also think that the human being and its actions are only the resultant of the relations and workings of a number of cells like itself and not the action of a unified self. It is only if one enters into the Cosmic Consciousness that one begins to see the forces at work and the lines on which they work and get a glimpse of the Cosmic Self and the Cosmic Mind and Will.” Letters on Yoga
jail-delivery ::: forcible and illegal liberation of prisoners from jail.
just ::: 1. Guided by truth, reason, justice, and fairness. 2. Done or made according to principle; equitable; proper. 3. Based on right; rightful; lawful. 4. In keeping with truth or fact; true; correct. 5. Given or awarded rightly; deserved, as a sentence, punishment, or reward. 6. In accordance with standards or requirements; proper or right. 7. Only or merely.
kernel ::: 1. The inner, usually edible seed of a nut or fruit stone. 2. A grain or seed, as of a cereal grass, enclosed in a husk.
kindle ::: 1. To start (a fire); cause (a flame, blaze, etc.) to begin burning; often fig. 2. To light up, illuminate, or make bright. 3. To arouse or be aroused; call forth (emotions, feelings, and responses); 4. To begin to burn as combustible matter, a light, fire, or flame. kindles, kindled, kindling.
kingdom ::: 1. A territory, state, people, or community ruled or reigned over by a king or queen. 2. Fig. The eternal spiritual sovereignty of God; the realm of this sovereignty. 3. A realm or sphere in which one thing is dominant or supreme. 4. Anything conceived as constituting a realm or sphere of independent action or control. 5. A realm or province of nature, especially one of the three broad divisions of natural objects: the animal, vegetable, and mineral kingdoms. 6. Rarely, in reference to the realm and rule of evil forces. kingdom"s, kingdoms.
lame ::: 1. Crippled. 2. Disabled so that movement, especially walking, is difficult or impossible. lamed.
latent ::: hidden or undeveloped, but capable of being developed; not as yet manifested; concealed.
::: "Law is necessary for order and stability, but it becomes a conservative and hampering force unless it provides itself with an effective machinery for changing the laws as soon as circumstances and new needs make that desirable.” *The Human Cycle
legalised ::: made legal or conformable to law; invested with the authority of law; authorized, justified, sanctioned.
make immobile or immovable; fixed in place.
". . . [man"s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar. . . .” The Synthesis of Yoga
"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine
n. **1. A rigid structure formed of relatively slender pieces, joined as to surround sizeable empty spaces. 2. Form, constitution, or structure in general; system; order. 3. Applied to the heaven, earth, etc. regarded as a structure. 4. A body, esp. the human body; physique. 5. A border or case for enclosing a picture, mirror, etc. ::: frames, world-frame. v. 6. To contrive, devise, or compose, as a plan, law, or poem. 7. To fashion or shape. 8. To shape or adapt to a particular purpose. framed, framing, self-framed.**
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.
not able to move or be moved; fixed; stationary; motionless. immobility.
not limitable; limitless; boundless. Illimitable, illimitably.
not memorable; also orig. as a syn. of immemorial.
not noble in quality, character, or purpose; base or mean.
". . . One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.” On Himself
"One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us. "Letters on Yoga
opportunities, favourable conditions, for the easier performance of any action.
"Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine
::: "Our incapacity does not matter — there is no human being who is not in his parts of nature incapable — but the Divine Force also is there. If one puts one"s trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.” Letters on Yoga
"Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and it will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking.” The Synthesis of Yoga
"Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human*
Sri Aurobindo: "Akshara, the immobile, the immutable, is the silent and inactive self, it is the unity of the divine Being, Witness of Nature, but not involved in its movement; it is the inactive Purusha free from Prakriti and her works.” Essays on the Gita
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: "Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine
Sri Aurobindo: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *Letters on Yoga
Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga
Sri Aurobindo: "By immortality we mean the absolute life of the soul as opposed to the transient and mutable life in the body which it assumes by birth and death and rebirth and superior also to its life as the mere mental being who dwells in the world subjected helplessly to this law of death and birth or seems at least by his ignorance to be subjected to this and to other laws of the lower Nature.” *The Upanishads
Sri Aurobindo: "Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it.” *Letters on Yoga
Sri Aurobindo: "Cruelty transfigured becomes Love that is intolerable ecstasy; . . . .”
Sri Aurobindo: " . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga
Sri Aurobindo: "Existence is an infinite and therefore indefinable and illimitable Reality which figures itself out in multiple values of life.” *Social and Political Thought
Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine
Sri Aurobindo: "Freedom is the law of being in its illimitable unity, secret master of all Nature: . . . .” *Essays in Philosophy and Yoga
Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga
Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.
*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine
*Sri Aurobindo: "In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal.” The Life Divine
"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine
Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine
Sri Aurobindo: "Krishna is the Eternal"s Personality of Ananda; because [of] him all creation is possible, because of his play, because of his delight, because of his sweetness.” *Essays Divine and Human
Sri Aurobindo: "Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense.” *Essays on the Gita
Sri Aurobindo: "Only those thoughts are true the opposite of which is also true in its own time and application; indisputable dogmas are the most dangerous kind of falsehoods.” Essays Divine and Human
Sri Aurobindo: ". . . our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind"s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine
*Sri Aurobindo: "Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine*
Sri Aurobindo: "That (‘to blend and blur shades owing to technical exigencies"] might be all right for mental poetry — it won"t do for what I am trying to create — in that, one word won"t do for the other. Even in mental poetry I consider it an inferior method. ‘Gleam" and ‘glow" are two quite different things and the poet who uses them indifferently has constantly got his eye upon words rather than upon the object.” Letters on Savitri *
Sri Aurobindo: "The duality is a position taken up, a double status accepted for the operations of the self-manifestation of the being; but there is no eternal and fundamental separateness and dualism of Being and its Consciousness-Force, of the Soul and Nature.” *The Life Divine
Sri Aurobindo: "The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit"s omnipotence.” The Life Divine
*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 terrible Kali is also the loving and beneficent Mother; . . . .” Essays on the Gita
*Sri Aurobindo: "The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine ::: "The spiritual fullness of the being is eternity; . . . ” The Life Divine
Sri Aurobindo: "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: "The Truth-being is the Hara-Gauri (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female) of the Indian iconological symbol; it is the double Power masculine-feminine born from and supported by the supreme Shakti of the Supreme.” The Synthesis of Yoga
Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: . . . .” *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: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine
Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” *The Life Divine
Sri Aurobindo: "Your ‘barely enough", instead of the finer and more suggestive ‘hardly", falls flat upon my ear; one cannot substitute one word for another in this kind of poetry merely because it means intellectually the same thing; ‘hardly" is the mot juste in this context and, repetition or not, it must remain unless a word not only juste but inevitable comes to replace it… . On this point I may add that in certain contexts ‘barely" would be the right word, as for instance, ‘There is barely enough food left for two or three meals", where ‘hardly" would be adequate but much less forceful. It is the other way about in this line. Letters on Savitri
"Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous.” The Life Divine
"The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes.” The Synthesis of Yoga
"The Absolute is for us the Ineffable.” The Life Divine
"The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience.” The Life Divine*
the act of hearing or attending; the state of hearing, or of being able to hear.
"The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect upon its leading preoccupation. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.” The Synthesis of Yoga
the cherishing or pursuit of high or noble principles, purposes, goals, etc.
"The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one"s own greater reality. All things in fact begin to change their nature and appearance; one"s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one"s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces — for they too are part of the cosmic consciousness — and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in ::: —the nature.” Letters on Yoga*
"The Divine Grace is something not calculable, not bound by anything the intellect can fix as a condition, — though ordinarily some call, aspiration, intensity of the psychic being can awaken it, yet it acts sometimes without any apparent cause even of that kind.” Letters on Yoga*
". . . the Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being.” The Life Divine
"The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine*
"The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence.” The Synthesis of Yoga*
The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine
"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga
the invisible. ::: the unseen or spiritual world; the Deity. Invisible, Invisible"s.
::: The Mother: "Of all the aspects of the Mother, Kali most powerfully expresses vibrant and active love, and despite her sometimes terrible aspect, she carries in herself the golden splendour of an all-powerful love.” Words of the Mother, MCW Vol. 15*.
The Mother (to a young person): "It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” Some Answers from the Mother, MCW *Vol. 16.
::: The Mother (to a young person): "It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” The Mother - Collected Works, Centenary Ed., Vol. 16 - Some Answers from the Mother*
The Mother: "To be humble means for the mind, the vital and the body never to forget that without the Divine they know nothing, are noting and can do nothing; with the Divine they are nothing but ignorance, chaos and impotence. The Divine alone is Truth, Life, Power, Love, Felicity.” Words of the Mother, MCW Vol. 14.
"The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.” The Mother
"The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” *The Life Divine
"The personal and the impersonal are themselves posited and experienced by mind as separate realities and one or other is declared and seen as supreme, so that the personal can have laya in the Impersonal or, on the contrary, the impersonal disappears into the absolute reality of the supreme and divine Person — the impersonal in that view is only an attribute or power of the personal Divine. But at the summit of spiritual experience passing beyond mind one begins to feel the fusion of all these things into one. Consciousness, Existence, Ananda return to their indivisible unity, Sachchidananda. The personal and the impersonal become irrevocably one, so that to posit one as against the other appears as an act of ignorance.” *Letters on Yoga
the quality or condition of being humble; the opposite of pride or haughtiness.
"There is no such thing as death, for it is the body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind"s view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up new bodies as a man changes worn-out raiment for new; and what is there in this to grieve at and recoil and shrink? This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body. Who can slay the immortal spirit? Weapons cannot cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry. Eternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested like the body, but greater than all manifestation, not to be analysed by the thought, but greater than all mind, not capable of change and modification like the life and its organs and their objects, but beyond the changes of mind and life and body, it is yet the Reality which all these strive to figure.” Essays on the Gita
"The sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy.” Letters on Yoga*
"The sunlit path can only be followed if the psychic is constantly or usually in front or if one has a natural spirit of faith and surrender or a face turned habitually towards the sun or psychic predisposition (e.g. a faith in one"s spiritual destiny) or, if one has acquired the psychic turn. That does not mean that the sunlit man has no difficulties; he may have many, but he regards them cheerfully as all in the day's work''. If he gets a bad beating, he is capable of saying,Well, that was a queer go but the Divine is evidently in a queer mood and if that is his way of doing things, it must be the right one; I am surely a still queerer fellow myself and that, I suppose, was the only means of putting me right."" Letters on Yoga
"The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine
"This Godhead is one in all things that are, the self who lives in all and the self in whom all live and move; therefore man has to discover his spiritual unity with all creatures, to see all in the self and the self in all beings, even to see all things and creatures as himself, âtmaupamyena sarvatra, and accordingly think, feel and act in all his mind, will and living. This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhût sarvâni bhûtâni; therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vâsudevah sarvam iti.” Essays on the Gita ::: *godhead, godheads, godhead"s.
"This Self is fourfold, — the Self of Waking who has the outer intelligence and enjoys external things, is its first part; the Self of Dream who has the inner intelligence and enjoys things subtle, is its second part; the Self of Sleep, unified, a massed intelligence, blissful and enjoying bliss, is the third part… the lord of all, the omniscient, the inner Control. That which is unseen, indefinable, self-evident in its one selfhood, is the fourth part: this is the Self, this is that which has to be known.” Mandukya Upanishad. (5) The Life Divine*
to an immeasurable degree; beyond measurement.
::: "To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, . . . .” Letters on Yoga*
"To me, for instance, consciousness is the very stuff of existence and I can feel it everywhere enveloping and penetrating the stone as much as man or the animal. A movement, a flow of consciousness is not to me an image but a fact. If I wrote "His anger climbed against me in a stream", it would be to the general reader a mere image, not something that was felt by me in a sensible experience; yet I would only be describing in exact terms what actually happened once, a stream of anger, a sensible and violent current of it rising up from downstairs and rushing upon me as I sat in the veranda of the Guest-House, the truth of it being confirmed afterwards by the confession of the person who had the movement. This is only one instance, but all that is spiritual or psychological in Savitri is of that character. What is to be done under these circumstances? The mystical poet can only describe what he has felt, seen in himself or others or in the world just as he has felt or seen it or experienced through exact vision, close contact or identity and leave it to the general reader to understand or not understand or misunderstand according to his capacity. A new kind of poetry demands a new mentality in the recipient as well as in the writer.” Letters on Savitri
::: "Universal forces means all forces good or bad, favourable or hostile, of light and darkness that move in the cosmos.” *Letters on Yoga
unreadable; not legible; impossible or hard to read or decipher because of poor handwriting, faded print, etc.
unworthy of faith or trust; unreliable.
"Usha is the divine illumination and Dakshina is the discerning knowledge that comes with the dawn and enables the Power in the mind, Indra, to know aright and separate the light from the darkness, the truth from the falsehood, the straight from the crooked, vrinîta vijânan.” The Secret of the Veda*
"We. . . become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motion. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love.” The Synthesis of Yoga
"When the inner vision opens, there can come before it all that ever was or is now in the world, even it can open to things that will be hereafter — so there is nothing impossible in seeing thus the figures and the things of the past.” 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
KEYS (10k)
1 C. S. Lewis
NEW FULL DB (2.4M)
4 Anonymous
3 Rick Riordan
2 Toba Beta
2 Stephen King
2 Sara Gruen
2 Robert Louis Stevenson
2 J K Rowling
2 Horace
1:
Sweet Mother, can the psychic express itself without the mind, the vital and the physical?
It expresses itself constantly without them. Only, in order that the ordinary human being may perceive it, it has to express itself through them, because the ordinary human being is not in direct contact with the psychic. If it was in direct contact with the psychic it would be psychic in its manifestation - and all would be truly well. But as it is not in contact with the psychic it doesn't even know what it is, it wonders all bewildered what kind of a being it can be; so to reach this ordinary human consciousness it must use ordinary means, that is, go through the mind, the vital and the physical.
One of them may be skipped but surely not the last, otherwise one is no longer conscious of anything at all. The ordinary human being is conscious only in his physical being, and only in relatively rare moments is he conscious of his mind, just a little more frequently of his vital, but all this is mixed up in his consciousness, so much so that he would be quite unable to say "This movement comes from the mind, this from the vital, this from the physical." This already asks for a considerable development in order to be able to distinguish within oneself the source of the different movements one has. And it is so mixed that even when one tries, at the beginning it is very difficult to classify and separate one thing from another.
It is as when one works with colours, takes three or four or five different colours and puts them in the same water and beats them up together, it makes a grey, indistinct and incomprehensi- ble mixture, you see, and one can't say which is red, which blue, which green, which yellow; it is something dirty, lots of colours mixed. So first of all one must do this little work of separating the red, blue, yellow, green - putting them like this, each in its corner. It is not at all easy.
I have met people who used to think themselves extremely intelligent, by the way, who thought they knew a lot, and when I spoke to them about the different parts of the being they looked at me like this (gesture) and asked me, "But what are you speaking about?" They did not understand at all. I am speaking of people who have the reputation of being intelligent. They don't understand at all. For them it is just the consciousness; it is the consciousness-"It is my consciousness" and then there is the neighbour's consciousness; and again there are things which do not have any consciousness. And then I asked them whether animals had a consciousness; so they began to scratch their heads and said, "Perhaps it is we who put our consciousness in the animal when we look at it," like that...
~ The Mother, Questions And Answers 1955,#KEYS
*** WISDOM TROVE ***
1:A happy life is impossible; the best that a man can attain is a heroic life. ~ arthur-schopenhauer, @wisdomtrove *** NEWFULLDB 2.4M ***
1:J'y gagne, dit le renard, a cause de la couleur du ble. ~ Antoine de Saint Exup ry, #NFDB
2:Det ble ansett for å være svært sunt der. Svært få basiller klarte å overleve. ~ Terry Pratchett, #NFDB
3:If you got to castrate your miser'ble self with a piece o' rusty barb wire, do it. ~ Fred Phelps, #NFDB
4:A happy life is impossible; the best that a man can attain is a heroic life. ~ Arthur Schopenhauer, #NFDB
5:Nope. He lives over in Boca Raton.” “Oh fuck, Red.” “I know, it’s hor’ble. That’s how come the five hundred a day. ~ Carl Hiaasen, #NFDB
6:Jeg vilde bare vise, hvilken Hojde, man kunde drive det til med Ord, derfor ble disse Stumper bare Ord, pene Ord, Klingeling. ~ Knut Hamsun, #NFDB
7:Sure, I want to look like I’m worth the effort. Washed but not ironed. Clean but not polished. Confident but humble. ~ Chuck Palahniuk, #NFDB
8:Vokspapiret ble skilt fra rullen i et rat-a-tat-forlop, krop langs den hakkete kanten på esken, og hun horte det nedover ryggraden, tenkte hun. ~ Don DeLillo, #NFDB
9:«Du må huske på historien om kamelen som trodde den var en struts, men fikk sand i oynene da den ble forskrekket og stakk hodet ned i den.» ~ Jussi Adler Olsen, #NFDB
10:Jeg merket det ble så lydlost ved alle de små stasjonene. Jeg horte lydlosheten og forstod at nå var vi kommet over grensen. Nå var vi riktig hjemme. ~ Henrik Ibsen, #NFDB
11:It is possible that a wise and good man may be prevailed on to game; but it is impossi∣ble that a professed gamester should be a wise and good man. ~ Johann Kaspar Lavater, #NFDB
12:When the whole world is watching you, they create stories and give you labels that have nothing to do with you. It's almost impossible for you not to explode! ~ Robert Pattinson, #NFDB
13:There is no doubt they intend to kill us as dead as possible in a short time." said the Wizard
"As dead as poss'ble would be pretty dead, wouldn't it?" asked Dorothy. ~ L Frank Baum,#NFDB
14:Arnau så hvordan hodet til Castelló ble skilt fra kroppen etter boddelens velrettede hugg. Han skulle gjerne ha lukket oynene, som mange gjorde, men klarte det ikke. ~ Ildefonso Falcones, #NFDB
15:Ja vi er landstrykere på jorden. Vi vandrer veier og ulende, stundom kravler vi, stundom går vi opprett og trår hverandre ned. Som nu Daniel så trådte han ned og ble selv nedtrådt. ~ Knut Hamsun, #NFDB
16:How am I doing so far?" she asked, forcing a cheerful lightness into her voice.
"You're doing very well," Nick's lazy voice mocked. "I'm half convinced that I'm invisible. ~ Judith McNaught,#NFDB
17:A sailor? A common sailor? A common ordinary seaman bests the great Inigo Montoya with the sword? In-con-ceiv-a-ble. He must be the Dread Pirate Roberts. Otherwise it makes no sense. ~ William Goldman, #NFDB
18:You can tell people the truth, but they’ll never believe you until the event. Until it’s too late. In the meantime, the truth will just piss them off and get you in a lot of trouble. ~ Chuck Palahniuk, #NFDB
19:Folk våknet sent, for det var ikke noen morgen lenger, fiskerleiet lå lydlost under urort sno mellom husene, til barna ble sluppet ut og gravde tunneler og huler og skrek og skulle passe seg selv. ~ Tove Jansson, #NFDB
20:Echo pranced to the ta ble with a wicked grin on her lips. I craved nothing more than to kiss that pretty little smirk off her face. Instead, i yanked one of her silky red curls. Her laughter tickled my skin. ~ Katie McGarry, #NFDB
21:..."but there is no doubt they intend to kill us as dead as possible in a short time." - said the Wizard
"As dead as poss'ble would be pretty dead, wouldn't it?" asked Dorothy.
from "Dorothy and the Wizard of Oz ~ L Frank Baum,#NFDB
22:Carl sank tilbake i setet og nikket takknemlig til Assad, som raskt var i ferd med å skifte ansiktsfarge fra Midt-Østens gylne teint til noe mer gronnaktig. Stakkars mann, men hva annet var det å vente av en som ble sjosyk på en bademadrass i et svommebasseng? ~ Jussi Adler Olsen, #NFDB
23:those as knows the least have a habit of thinkin' they know all there is to know, while them as knows the most admits what a turr'ble big world this is. It's the knowing ones that realize one lifetime ain't long enough to git more'n a few dips o' the oars of knowledge ~ L Frank Baum, #NFDB
24:but those as knows the least have a habit of thinkin' they know all there is to know, while them as knows the most admits what a turr'ble big world this is. It's the knowing ones that realize one lifetime ain't long enough to git more'n a few dips o' the oars of knowledge. ~ L Frank Baum, #NFDB
25:...but those as knows the least have a habit of thinkin' they know all there is to know, while them as knows the most admits what a turr'ble big world this is. It's the knowing ones that realize one lifetime ain't long enough to git more'n a few dips o' the oars of knowledge. ~ L Frank Baum, #NFDB
26:In my lifetime I have witnessed far too many miracles to believe in impossibilities, and so I am officially modifying the definition.
im·pos·si·ble [im-pos-uh-buhl]
Old definition: Unable to be done.
New definition: Unable to be ignored until done. ~ Richelle E Goodrich,#NFDB
27:Jeg fikk ikke denne dagen til, eller det ble en helt umulig dag for meg, den ble ikke slik jeg ville at den skulle bli, ja, hva ville jeg med denne dagen?
Kan jeg si at jeg mistet den, at jeg mistet dagen, hvor mange dager har jeg mistet på denne måten; det ble ikke min dag. ~ Tomas Espedal,#NFDB
28:Men siden året 1635, da Milano-provinsen ble underlagt spanjolene, disse tause, mistenksomme, hovmodige herrer som alltid fryktet oppror, hadde livsgleden vært borte. Folk tok etter herskernes livsform og var mer opptatt av å hevne den minste fornærmelse med et dolkestot, enn å nyte livet. ~ Stendhal, #NFDB
29:There’s a terrible dark joy when the only person who knows all your secrets is finally dead. Your parents. Your doctor. Your therapist. Your caseworker. The sun’s outside the bathroom window trying to show us we’re all being stupid. All you have to do is look around. ~ Chuck Palahniuk, #NFDB
30:For a
young person cannot judge what is allegorical and what is literal; anything that
he receives into his mind at that age is likely to become indelible and unaltera-
ble; and therefore it is most important that the tales which the young first hear
should be models of virtuous thoughts. ~ Plato,#NFDB
31:... er tida en sekk du kan stappe inn i hvor mye som helst, går den aldri bare herfra til dit, men i stedet i sirkel etter sirkel, og så kommer du tilbake hver eneste gang til stedet hvor du begynte.
Men det var ikke sånn heller. For var jeg ung, nå var jeg ikke ung. Jeg ble aldri ung igjen. ~ Per Petterson,#NFDB
32:Altfor sent ble hun var den andre bilens hvinende bremser og den svarte skyggen som smeltet inn i panseret på Kaen med et overjordisk, metallisk brak. Glasset singlet til alle kanter og lukten av den ultimate katastrofen bredte seg, mens de sammenfiltrete karosseriene sirklet rundt som et dansende par. ~ Jussi Adler Olsen, #NFDB
33:Hvor skulle jeg begynne å lete? Min identitetsbygging ble et lappeteppe, en mosaikk av ulike bruddstykker og biter som jeg omhyggelig forsokte å sette sammen til en Jason Michael Bosak Diakité. Jeg var aldri amerikaner, aldri svensk, aldri hvit, men heller aldri svart. Jeg var ingenmannslandet i verden ~ Jason Timbuktu Diakit, #NFDB
34:Norge er ikke lite, Norge er meget langt.
Da skipper Skåro ble borte i en myr nordpå hadde det ingen storre folger sorover end en notis i bladene.
Grænden derimot er liten, grænden er trang.
Når en mand der går tilbunds i en myr så mindes grænden det længe og taler om det og skyr myren og fylder born og voksne med rædsel. ~ Knut Hamsun,#NFDB
35:En dusj av sprit og spytt stod fra kjeften hans. «For akkurat denne er nemlig ei hore!» Han stirra på meg, vill i blikket. «Hore!» gjentok han da jeg ikke reagerte. Ikke at jeg ikke visste at det å kalle en kvinne hore er det internasjonalt anerkjente klarsignalet til å reise seg og sette en knyttneve i avsenderens tryne. Men jeg ble sittende. ~ Jo Nesb, #NFDB
36:(jeg liker godt å ligge i sengen og lytte til bråk, jeg forestiller meg ting, ser alt for meg; det minner meg om den gangen jeg var barn og foreldrene mine festet, jeg ble sendt til sengs, og her ligger jeg og horer lydene av min egen barndom, det er lyden av ensomhet og avstand, det må være fantasiens lyd, kanskje er det også skrivingens lyd) ~ Tomas Espedal, #NFDB
37:Full av tanker ble han sittende og stirre ut vinduet. En hettemåke satte seg med et forsiktig skrik på toppen av lyktestolpen utenfor. Bak den hadde havet stilnet. For forste gang på lenge lå sjoen helt blank. Et kort oyeblikk lot han oynene hvile på det klare havet for han reiste seg. Stille for stormen, tenkte han og gikk hastig ut av rommet. ~ J rn Lier Horst, #NFDB
38:Poirot var og ble en urokkelig tilhenger av den kontinentale form for frokost. Han ble helt ute av seg over å se meg sette til livs egg og bacon, - så sa han iallfall. Derfor spiste han da også frokost bestående av kaffe og rundstykker, mens jeg hadde min frihet til å begynne dagen alene med engelskmannens tradisjonelle egg og bacon og marmelade. ~ Agatha Christie, #NFDB
39:ex·pi·ate v. [trans.] atone for (guilt or sin): their sins must be expiated by sacrifice. ex·pi·a·ble adj. ex·pi·a·tion n. ex·pi·a·tor n. ex·pi·a·to·ry adj. late 16th cent. (in the sense 'end (rage, sorrow, etc.) by suffering it to the full'): from Latin expiat- 'appeased by sacrifice', from the verb expiare, from ex- 'out' + piare (from pius 'pious'). ~ Erin McKean, #NFDB
40:To be devasted, or to let the truth in, finally, finally, all the way, all the way, all the way, until it fills you with its own strength, with it's own knowledge--that love is light and not darkness, that love that is not good is not wortht of you, that love can only truly be given by those who are ble, those with hearts of quality and with careful hands. ~ Deb Caletti, #NFDB
41:Ta bare en slik ting som at syv av ti bolsjeviker ikke kan lese, hadde Fabbe fnyst. Vi kan vel ikke overgi makten til en masse analfabeter. I brevene hjem til familien i Yxhult hadde Allans far likevel forsvart bolsjevikene på dette punktet, for familien skulle bare vite hvordan det russiske alfabetet så ut. Det var ikke noe rart om folk ble analfabeter. ~ Jonas Jonasson, #NFDB
42:I et land der vi med en viss rett ble roset for medier med både hoy etisk standard og tendens til folkeskikk, opplevde han stadig oftere journalister som så ut til å glemme at presseetikken også gjaldt under innsamling av informasjon, og ikke bare for formidlingen. Altfor ofte hadde han sett at rollen som samfunnets vaktbikkje hadde glidd over i en glefsende jakthund ~ J rn Lier Horst, #NFDB
43:Og jo mer detaljert mannen foran ham beskrev drapet – og Felah kunne slå fast at det stemte med det lille de visste fra for – desto sikrere ble Felah på at mannen beskrev et drap han selv hadde utfort. En spro idé, og Felah ville heller ikke bruke de få ressursene han disponerte, til å forfolge den hypotesen. Opiumdyrking eller drap, du kan tross alt ikke henge en mann mer enn én gang. ~ Jo Nesb, #NFDB
44:Tredje slektledd råder nu i Jensens store krambod på Segelfoss. Grunnleggeren var Per Jensen, kallet Per på bua, det fortsatte med hans sonn Theodor, Theodor på bua, som drev det meget vidt og ble pott og panne og fremskrittsmann i byen. Det er ikke lenger siden, folk minnes ham godt, han var samtidig med gammelloytnantens sonn, han som bare brydde seg om musikk og ikke ble til noe. ~ Knut Hamsun, #NFDB
45:Selv om det ingen gjester var, var Anna like opptatt med seg selv som ellers og dessuten svært opptatt av å lese - både romaner og alvorlige boker, slike som var på mote nå. Hun bestilte alle de bokene som ble rosende omtalt i de utenlandske avisene og tidsskriftene hun mottok, og ployet dem igjennom med den oppmerksomhet for det man leser som man bare finner hos mennesker i ensomhet. ~ Leo Tolstoy, #NFDB
46:Så dukket det opp et lurt glimt i oynene hans. En kamelhistorie var på vei, Carl kjenta lusa på gangen. «Du må huske på historien om kamelen som trodde den var en struts, men fikk sand i oynene da den ble forskrekket og stakk hodet ned i den.» Carl ristet på hodet. Hvis man la sammen alle de kamelene og dromedarene som Assad i tidens lop hadde belemret ham med, ville ikke Sahara vært stor nok. ~ Jussi Adler Olsen, #NFDB
47:Jeg har aldri i mitt liv skrevet "slibrig"; men jeg kunne gi anvisning på dristigere ting i mine boker enn hva som stod i den tyske fortelling. De er å finne f.eks. både i "Sult" og "Pan". Men når Jacob Sverdrup leser over igjen disse steder og forarges, så vil jeg også be ham lese f.eks. Ibsens "Lille Eyolf" påny. Den lille nydelige, senile råhet, champagnen som ei ble rort, bor han virkelig nippe til. Og huske. Og bruke. ~ Knut Hamsun, #NFDB
48:Med Astbury som bakteppe fremsto han mest av alt som en stereotyp Hollywood-klisje, og slik hortes han ut også. I Tinseltown, som Hollywood så nedsettende ble kalt av og til, kunne Jacks oppforsel, egoet og selvopptattheten hans, virke som noe ganske normalt. Men her i den virkelige verden - i den verdenen der vanlige mennesker levde fra dag til dag og strevde seg gjennom hverdagens problemer - var den absolutt ikke det. ~ Lucinda Riley, #NFDB
49:Nu var det bare to ting vi kunde få fat på i sjåen, det var flatbrod og sild. Og ikke engang dette kunde vi ta noget videre av uten at det ble savnet; men vi hadde en underlig mor som ofte vendte om igjen og lot som hun hadde glemt noget når hun kom på oss i sjåen. Og flatbrod og sild spiste vi selv mangen hemmelig gang utenfor måltiderne og med flatbrod og sild reddet vi mer enn en langveisfarende hund. (Blandt dyr, Stridende liv) ~ Knut Hamsun, #NFDB
50:Den lange, lange sti over myrene og inn i skogene hvem har trakket opp den? Mannen, mennesket, den forste som var her. Det var ingen sti for ham. Siden fulgte et og annet dyr de svake spor over moer og myrer og gjorde dem tydeligere, og siden igjen begynte en og annen lapp å snuse stien opp og gå den når han skulle fra fjell til fjell og se til sin ren. Slik ble stien til gjennom den store almenning som ingen eiet, det herrelose land. ~ Knut Hamsun, #NFDB
51:[Wergeland] slapp å bli en olding som satt og gjorde seg motbydelig for sine omgivelser ved sin elde. En gave var det til ham fra gudene, en nåde var det mot ham av gudene. Og heller ikke gled han nedover til den slappelse i sin produksjon som kanskje ville fore til en St. Olav eller en annen fin anerkjennelse, dertil ble han iallfall ikke gammel nok; nei han dode ung. (”Wergeland”, tale på Henrik Wergelands hundreårsdag 17. juni 1908) ~ Knut Hamsun, #NFDB
52:I was waiting at table tonight, on account of it being such a big party, and just as I was coming round with the savoury, one of the ladies went and broke her necklace by fidgeting with it at the ta ble. She thought she picked 'em all up but this one rolled under my foot and I stood on it tight until all the ladies went upstairs. I wanted to give it to you. You're a black pearl, Bertha, that's what you are and it's only right that you should have it. ~ Daisy Goodwin, #NFDB
53:There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas & convictions that will give a meaning to his life & enable him to find a place for himself in the universe. He can stand the most incredible hardships when he is convinced that they make sense; he is crushed when on top of all his misfortunes, he has to admit that he is taking part in a ‘tale told by an idiot.’ ~ Carl Jung, #NFDB
54:Året er 1945. Den 26. mai kom politimesteren i Arendal til Norholm og forkynte husarrest for min kone og meg for 30 dager. Jeg ble ikke varslet. Min kone utleverte ham på forlangende mine skytevåpen. Jeg måtte da skrive til politimesteren efterpå at jeg også hadde to store pistoler fra siste olympiaden i Paris, han kunne hente dem når han syntes. Samtidig skrev jeg at husarresten vel ikke var bokstavelig å forstå, jeg hadde jo jordbruk vidt omkring fra gården, og det trengte tilsyn. Efter noen tid kom lensmannsbetjenten i Eide og hentet de to pistoler. ~ Knut Hamsun, #NFDB
55:Paul prays in Ephesians 3:19 that we may “know the love of Christ that surpasses knowledge.” And he says in Philippians 3:8, “I count everything as loss because of the sur- passing worth of knowing Christ Jesus my Lord.” This knowing is no mere intellectual knowledge. The devils have such knowledge and trem- ble (Jas. 2:19). This knowing “surpasses knowledge.” This knowing includes tasting and seeing. It is the knowledge of honey that you have only when you put it on your tongue and taste that it is sweet. Therefore, knowing Christ in this way means seeing him for who he really is and enjoying him above all things. ~ John Piper, #NFDB
56:In other words, Theology is practical: especially now. In the old days, when there was less education and discussion, perhaps it was possible to get on with a very few simple ideas about God. But it is not so now. Everyone reads, everyone hears things discussed. Consequently, if you do not listen to Theology, that will not mean that you have no ideas about God. It will mean that you have a lot of wrong ones — bad, muddled, out-of-date ideas. For a great many of the ideas about God which are trotted out as novelties to-day are simply the ones which real Theologians tried centuries ago and rejected. ~ C S Lewis, #NFDB
57:De siste ti årene hadde Hellas opplevd minst et dusin statskupp og nesten dobbelt så mange regjeringer, og pendelen hadde fortsat å svinge mellom tilhengere og motstandere av monarkiet. Monarkiets være eller ikke være var et evig tema for stridigheter og debatt i Hellas. I 1920, da kong Alexander dode av et apebitt, vendte faren hans hjem fra eksil, bare for å bli kastet ut av landet igjen to år senere. Han ble erstattet av sin eldste sonn, Georg, som i sin tur måtte tre av mot slutten av det neste året. Kong Georg hadde levd i eksil i nesten tolv år da han kunne vende tilbake til tronen etter en manipulert folkeavstemning. ~ Victoria Hislop, #NFDB
58:Faktisk burde jeg ha skrevet til de andre 66 enkene også. Jeg burde ha sendt et standard kondolansebrev til hver og én: Kjære Det er med stor beklagelse og et visst vemod jeg skriver for å opplyse Dem om at det var jeg som drepte Deres ektemann. Jeg er selvfolgelig klar over at intet kan erstatte Deres livs storste kjærlighet, og uansett hvor dypt min beklagelse måtte stikke, kan den aldri bringe ham tilbake. Allikevel vil jeg be Dem om å forsoke å sette Dem inn i min situasjon. På det tidspunktet da deres ektemann ble henrettet, var jeg profesjonell leiemorder for en viss landsomfattende organisasjon. Drap var levebrodet mitt. Fra 2000 til 2006 drepte jeg 67 mennesker. Deres ektemann var én av mange. ~ Hallgr mur Helgason, #NFDB
59:Det var bare en bit som ennå ikke hadde funnet sitt puslespill. Nei, det var et puslespill som ikke hadde funnet sine biter. Det var bare skyen som ikke hadde funnet sin himmel. Jeg trodde jeg skulle bli et helere menneske ved å fylle ut tomrommene i meg. Det omvendte var tilfelle. Jo mer jeg fylte på, desto tommere ble jeg, alt jeg tok inn hulte meg ut, og alt jeg kastet opp tynget meg mer og mer. Enda en gang visste jeg: Det er for mye innhold i verden. Verden trekker deg ned. Det er ikke plass i et menneske, i et enkelt menneske, til alt dette. Jeg lengtet etter overflater. Jeg lengtet etter en eske som jeg kunne legge alt i. Men verden er som sagt påtrengende og ublu. Verden gir seg ikke med det forste. ~ Lars Saabye Christensen, #NFDB
60:Because the observer’s only freedom is the choice of which question to pose (Shall I look up at the sky?), it is here that the mind of the observer has a chance to affect the dynamics of the brain. An examination of the mathematics, Stapp argued, shows that “the conscious intentions of a human being [reflected in the choices he makes about what question to put to nature] can influence the activities of his brain…. Each conscious event picks out from the multitude of… possibilities that comprise the quantum brain the subensem-ble that is compatible with the conscious experience.” The physical event reduces the state of the brain to that branch of it that is compatible with the particular experience or observation. ~ Jeffrey M Schwartz, #NFDB
61:The others went upstairs, a slow unwilling procession. If this had been an old house, with creaking wood, and dark shadows, and heavily panelled walls, there might have been an eerie feeling. But this house was the essence of modernity. There were no dark corners - no possible sliding panels - it was flooded with electric light - everything was new and bright and shining. There was nothing hidden in this house, nothing concealed. It had no atmosphere about it. Somehow, that was the most frightening thing of all. They exchanged good-nights on the upper landing. Each of them went into his or her own room, and each of them automatically, almost without conscious thought, locked the door.... ~ Agatha Christie, #NFDB
62:Seems to me," said Cap'n Bill, as he sat beside Trot under the big acacia tree, looking out over the blue ocean, "seems to me, Trot, as how the more we know, the more we find we don't know." "I can't quite make that out, Cap'n Bill," answered the little girl in a serious voice, after a moment's thought, during which her eyes followed those of the old sailor-man across the glassy surface of the sea. "Seems to me that all we learn is jus' so much gained." "I know; it looks that way at first sight," said the sailor, nodding his head; "but those as knows the least have a habit of thinkin' they know all there is to know, while them as knows the most admits what a turr'ble big world this is. It's the knowing ones that realize one lifetime ain't long enough to git more'n a few dips o' the oars of knowledge. ~ L Frank Baum, #NFDB
63:rhetorical garden paths are endemic to country music, often taking the form of deconstructed idiomatic expressions. In George Strait’s “You Look So Good in Love,” by Glen Ballard, Roury Michael Bourke, and Kerry Chater, the word “in” is a hinge, turning from a physical descriptor to a state of being. Liz Anderson’s “(My Friends Are Gonna Be) Strangers,” as sung by Merle Haggard, includes a line in which both the figurative and literal connotations of an idiom are simultaneously at play: “The only thing I can count on now is my fingers.” These phrases work by refusing to take a metaphor at face value. If a metaphor is a substitution of one thing for another, leaving the word itself absent in its own description, the double entendres of country songs are the return of the repressed. ~ Anonymous, #NFDB
64:Esto, amigos míos, me parece muy bien dicho. Pues verdaderamente debéis de tener algo divino en vosotros si, no estando persuadidos de que la injusticia sea preferible a la justicia, sois empero capaces de defender de tal modo esa tesis. Yo estoy seguro de que en realidad no opináis así, aunque tengo que deducirlo de vuestro modo de ser en general, pues vuestras palabras me harían desconfiar de vosotros y cuanto más creo en vosotros, tanto más grande es mi perplejidad ante lo que debo responder. En efecto, no puedo acudir en defensa de la justicia, pues me considero incapaz de tal cosa, y la prueba es que no me habéis admitido lo que dije a Trasímaco creyendo demostrar con ello la superioridad de la justicia sobre la injusticia; pero, por otra parte, no puedo renunciar a defenderla, porque temo que sea incluso una impiedad el callarse cuando en presencia de uno se ataca a la justicia y no defenderla mientras queden alientos y voz para hacerlo. Vale más, pues, ayudarle de la mejor manera que pueda. ~ Plato, #NFDB
65:Deter mulig at andre er helt klar over dette og har forsonet seg med det, men for meg ble det plutselig så tydelig at det alltid er natt og alltid dag og alltid morgen og kveld og alltid blir noen fodt mens andre dor og noen ligger med hverandre og noen ler og andre gråter og noen venter på ting eller arbeider. Alltid. Og i dag akkurat som i går og akkurat som en hvilken som helst annen dag i et hvilket som helst annet år. Og hvis jeg bryter det ned til mindre deler og tenker små oyeblikk, blir det svimlende, for da tenker jeg at akkurat nå, mens jeg ligger her og ser gjennom rommet og mot verandadoren som står på glott og solen som kommer inn i rommet, så opplever andre sine livs verste oyeblikk, noen er livredde og kommer til å bli drept på fryktelig vis i neste sekund, det vil si nå, eller nå, mens andre opplever fine ting og tar imot et lite barn eller blir stroket nedover ryggen av en de i går ikke trodde ville gjengjelde de sterke folelsene, og atter andre, sikkert de fleste, gjor ting som de i morgen på denne tiden vil ha problemer med å huske fordi det de gjorde ikke utgjor noen forskjell, men bare foyer seg inn i rekken av ting som vi hele tiden gjor og må gjore.
Idag er alle dager. Og alle oyeblikk er nå. ~ Erlend Loe,#NFDB
66:In this way, as it seems to me, he said: "One might make the same
argument about harmony, lyre and strings, that a harmony is something
invisible, without body, beautiful and divine in the attuned lyre, whereas
the lyre itself and its strings are physical, bodily, composite, earthy and
akin to what is mortal. Then if someone breaks the lyre, cuts or breaks
the strings and then insists, using the same argument as you, that the
harmony must still exist and is not destroyed because it would be impossi-
ble for the lyre and the strings, which are mortal, still to exist when the
strings are broken, and for the harmony, which is akin and of the same
nature as the divine and immortal, to be destroyed before that which is
mortal; he would say that the harmony itself still must exist and that the
wood and the strings must rot before the harmony can suffer. And indeed
Socrates, I think you must have this in mind, that we really do suppose
the soul to be something of this kind; as the body is stretched and held
together by the hot and the cold, the dry and the moist and other such
things, and OUR soul is a mixture and harmony of those things when they
are mixed with each other rightly and in due measure. ~ Plato,#NFDB
67:Chiara,” Darren finally says. “Everything okay?”
Greasy Guy looks Darren up and down with narrowed eyes and spits out what I’m guessing is a question. Darren responds, calmly, in Italian. It’s the most I’ve ever heard him say in Italian, and I can’t even tell if his accent’s right, but it’s seriously hot.
They go back and forth a few times, Chiara chiming in once in a while. I pick out a word here and there, but I mostly make up what I think they could be talking about. My version sounds like this:
Greasy Guy: “Who the bleep are you?”
Darren: “A friend of Chiara’s.”
Greasy Guy: “What kind of friend?” This is when he puffs up his chest to make himself look stronger.
Chiara: “Not that kind of friend, so chill out. Besides, Pippa’s got dibs on him.”
Darren: “Is there a problem?”
Greasy Guy: “Yeah. You. How about you get out of my way?”
Darren: “Chiara comes with us.” This is when Darren nods in my direction and I back up a hair.
Greasy Guy: “You can’t have her. We’re not through here.”
Chiara: “I should have cut ties with you years ago! You selfish piece of bleeping ble--”
Greasy Guy: “Give me one good reason why I shouldn’t put a dent in that pretty face of yours!”
Chiara backs away and links her arm with mine, pulling me over to where Darren and I had stood. I turn my head to check on him. He’s right behind us. Greasy Guy takes off toward Manarola.
Okay, so my version of their conversation must not have been accurate. ~ Kristin Rae,#NFDB
68:Will you pour out tea, Miss Brent?' The elder woman replied: 'No, you do it, dear. That tea-pot is so heavy. And I have lost two skeins of my grey knitting-wool. So annoying.' Vera moved to the tea-table. There was a cheerful rattle and clink of china. Normality returned. Tea! Blessed ordinary everyday afternoon tea! Philip Lombard made a cheery remark. Blore responded. Dr. Armstrong told a humorous story. Mr. Justice Wargrave, who ordinarily hated tea, sipped approvingly.
Into this relaxed atmosphere came Rogers. And Rogers was upset. He said nervously and at random: 'Excuse me, sir, but does any one know what's become of the bathroom curtain?'
Lombard's head went up with a jerk. 'The bathroom curtain? What the devil do you mean, Rogers?'
'It's gone, sir, clean vanished. I was going round drawing all the curtains and the one in the lav - bathroom wasn't there any longer.'
Mr. Justice Wargrave asked: 'Was it there this morning?'
'Oh, yes, sir.'
Blore said: 'What kind of a curtain was it?'
'Scarlet oilsilk, sir. It went with the scarlet tiles.'
Lombard said: 'And it's gone?'
'Gone, Sir.'
They stared at each other.
Blore said heavily: 'Well - after all-what of it? It's mad - but so's everything else. Anyway, it doesn't matter. You can't kill anybody with an oilsilk curtain. Forget about it.'
Rogers said: 'Yes, sir, thank you, sir.' He went out, shutting the door. ~ Agatha Christie,#NFDB
69:The husband whispers in th
e ear of his wife, “I will
never leave you, nor forsake you,” but he
forgets the hour of death when he must
go from all below. The mother, as she
presses her child to her bosom, says, “I will never leave y
ou, nor forsake you,” but she
knows not how soon that little
child may be an orphan to need another’s
care. Friend says to friend, “I will ne
ver leave you, nor forsake you,” forget-
ting how changeable human friendships are, for many are the
hearts that have been torn asunder by vows, honestly whis-
pered at the time, which have been forgot
ten through the lapse of years, or have
been treacherously broken. “I will never
leave you, nor forsake you,” is not a prom
ise for mortal lips to utter! Transient
beings like ourselves must not venture to
say, “I will never do this or that,”
for, alas, we know not what we may do,
or may not do! Even though we think we shall
never prove to be traitors, yet traitors we may prove to be.
Or if not traitors, our power may
fail so that we shall be una-
ble to do what we have promis
ed. But when Jehovah says, “I
will never leave you, nor forsak
e you,” it is a Divine Prom-
ise and He who utters it, Divinely keeps
it! ‘Tis a fit promise for God to speak an
d ‘tis a fit promise for God’s servants to
hear. You have lost many of those dear to you, but you have
not lost your God! They have
gone from you, one by one,
“as star by star grows dim,” but His Light
still shines on—and shall shine on forever! ~ Charles Haddon Spurgeon,#NFDB
70:Ja, jeg vil skrive en bok om det å gå, sier jeg. [...] Det er en god idé, sier jeg, og derfor står jeg fast, jeg klarer ikke å skrive når jeg har gode idéer. Gode idéer er det verste jeg vet. De byr meg imot. Gode idéer blir sjelden gode boker.
Men er det sånn at dårlige idéer blir gode boker? spor Elisabeth, hildegunnsosteren som alle sier ligner på Hildegunn, men hun har ikke det samme blikket; dette blikket som vi aldri vet hva ser når hun ser det samme som oss. Dikterens blikk. Hildegunns blikk. Elisabeth har oyne som ligner sosterens, en munn som ligner, et ansikt som ligner, men denne likheten er ikke annet enn en stor forskjell.
Det blir ikke gode boker verken av gode eller dårlige idéer, sier Hildegunn. Å skrive er å motarbeide sine egne idéer; hvis jeg vet hva jeg skal skrive, og hvordan, så orker jeg ikke å skrive det. Skrivearbeidet må være åpent, og så er det om å gjore å arbeide frem bokens strukturer, skrive frem diktets innhold som oftere går dypere enn det man selv vil med diktet.
Gjelder det også for prosa?
Det burde gjelde for all litteratur, sier Hildegunn. Det er historien om Tolstoj, han hadde en idé om å skrive en roman hvor han fordommer en kvinne som er umoralsk. Han ville vise hvor forferdelig galt det går med en kvinne og familien hennes når hun er utro, men romanen han skrev ble noe helt annet enn det han hadde tenkt. Selve skrivearbeidet forte, mot Tolstojs vilje, til den vakre og tragiske historien om Anna Karenina. Det er det som er litteratur, at vi skriver oss frem til noe vi ikke har onsket, et vakkert monster, som Mary Shelleys Frankenstein, noe vi ikke har klart å tenke ut på forhånd. ~ Tomas Espedal,#NFDB
71:q) Consultation with CVC or UPSC where necessary (r) Forward the inquiry report to the delinquent employee together with the reasons for disagreement, if any and the recommendations of the CVC where applicable - Rule 15(2) (s) Considering the response of the delinquent employee to the inquiry report and the reasons for disagreement and taking a view on the quantum of penalty or closure of the case. Rule 15(2)A (t) Pass final order in the matter – Rule 15(3) (u) On receipt of copy of the appeal from the penalized employee, prepare comments on the Appeal and forward the same to the Appellate Authority together with relevant records. - Rule 26(3) 9. What happens if any of the functions of the Disciplinary Authority has been performed by an authority subordinate to the disciplinary authority? Where a statutory function has been performed by an authority who has not been empowered to perfrom it, such action without jurisdiction would be rendered null and void. The Hon’ble Supreme Court in its Judgment dated 5 th September 2013, in Civil Appeal No. 7761 of 2013 (Union of India & Ors.Vsd. B V Gopinathan) has held that the statutory power under Rule 14(3) of the CCA rule has necessarily to be performed by the Disciplinary Authority. as under: “49. Although number of collateral issues had been raised by the learned counsel for the appellants as well the respondents, we deem it appropriate not to opine on the same in view of the conclusion that the charge sheet/charge memo having not been approved by the disciplinary authority was non est in the eye of law. ” 10. What knowledge is required for the efficient discharge of the duties in conducting disciplinary proceedings? Disciplinary Authority is required to be conversant with the following: Constitutional provisions under Part III (Fundamental Rights) and Part XIV (Services Under the Union and the States) Principles of Natural Justice 7 ~ Anonymous, #NFDB
72:fuck VULGAR SLANG v. [trans.] 1 have sexual intercourse with (someone). [intrans.] (of two people) have sexual intercourse. 2 ruin or damage (something). n. an act of sexual intercourse. [with adj.] a sexual partner. exclam. used alone or as a noun (the fuck) or a verb in various phrases to express anger, annoyance, contempt, impatience, or surprise, or simply for emphasis. go fuck yourself an exclamation expressing anger or contempt for, or rejection of, someone. not give a fuck (about) used to emphasize indifference or contempt. fuck around spend time doing unimportant or trivial things. have sexual intercourse with a variety of partners. (fuck around with) meddle with. fuck off [usu. in imperative] (of a person) go away. fuck someone over treat someone in an unfair or humiliating way. fuck someone up damage or confuse someone emotionally. fuck something up (or fuck up) do something badly or ineptly. fuck·a·ble adj. early 16th cent.: of Germanic origin (compare Swedish dialect focka and Dutch dialect fokkelen); possibly from an Indo-European root meaning 'strike', shared by Latin pugnus 'fist'. Despite the wideness and proliferation of its use in many sections of society, the word fuck remains (and has been for centuries) one of the most taboo words in English. Until relatively recently, it rarely appeared in print; even today, there are a number of euphemistic ways of referring to it in speech and writing, e.g., the F-word, f***, or fk. fuck·er n. VULGAR SLANG a contemptible or stupid person (often used as a general term of abuse). fuck·head n. VULGAR SLANG a stupid or contemptible person (often used as a general term of abuse). fuck·ing adj. [attrib.] & adv. [as submodifier] VULGAR SLANG used for emphasis or to express anger, annoyance, contempt, or surprise. fuck-me adj. VULGAR SLANG (of clothing, esp. shoes) inviting or perceived as inviting sexual interest. fuck-up n. VULGAR SLANG a mess or muddle. a person who has a tendency to make a mess of things. fuck·wit n. CHIEFLY BRIT., VULGAR SLANG a stupid or contemptible person (often used as a general term of abuse). fu·coid ~ Oxford University Press, #NFDB
73:I will always be with you”—“nor forsake you.” The force
of that promise is, “Being with you, I will never let you
work alone. I will help you. I will not desert you as to My
Presence and I will not desert y
ou as to My succor. I will be
with you and I will help you in all that you have to
do.” This is a double promise and it is doubly sweet!
Besides that,
this promise wards off from us the most terri
ble calamity that could possibly occur to us
. It may help to
make this promise increasingly precious to us if we think for a
minute what would become of
us if God did leave us or
forsake us. Then, indeed, might the heavens be hung with bl
ackness and the light of the sun be put out forever if God
should leave us! The straight road to
Hell would be open before us and we shoul
d soon be going there if we were forsaken
of God. It would have been far better to
never have been born, or never to have
known the way of life at all than, after
all, to be deserted of God and be left to perish! Thank God
that can never be the portion of
anyone who has truly trusted
in Him.
Recollect also that,
if He had not been God, He w
ould have forsaken us long ago
. Our patience with our fellow crea-
tures holds out but a very little while. But it is because G
od is God and, therefore, changes not, that we are not con-
sumed. Have you not done a t
housand times enough to have made Him forsake
you if He were like the
sons of men? I con-
fess sorrowfully that I know I have. And if He could turn
from His eternal purpose, and if His everlasting love could
change, then surely He would long ago have cast my poor soul
far away from His Presence, to receive its well-deserved
punishment! Is it not a blessed thing to think that the very th
ing that is most to be feared by any man can never happen to
a Believer, for God has said, “I will neve
r leave you, nor forsake you”? You well de
serve to be forsaken
of God, but He
will never leave you! He will deal with yo
u in the way of Grace, and not of Justice.
If He left you, you would utterly pe-
rish, but He will not and cannot do so
—you are too dear to Him for His he
art to ever turn away from you. ~ Charles Haddon Spurgeon,#NFDB
74:A Letter To My Aunt
A Letter To My Aunt Discussing The Correct Approach To Modern Poetry
To you, my aunt, who would explore
The literary Chankley Bore,
The paths are hard, for you are not
A literary Hottentot
But just a kind and cultured dame
Who knows not Eliot (to her shame).
Fie on you, aunt, that you should see
No genius in David G.,
No elemental form and sound
In T.S.E. and Ezra Pound.
Fie on you, aunt! I'll show you how
To elevate your middle brow,
And how to scale and see the sights
From modernist Parnassian heights.
First buy a hat, no Paris model
But one the Swiss wear when they yodel,
A bowler thing with one or two
Feathers to conceal the view;
And then in sandals walk the street
(All modern painters use their feet
For painting, on their canvas strips,
Their wives or mothers, minus hips).
Perhaps it would be best if you
Created something very new,
A dirty novel done in Erse
Or written backwards in Welsh verse,
Or paintings on the backs of vests,
Or Sanskrit psalms on lepers' chests.
But if this proved imposs-i-ble
Perhaps it would be just as well,
For you could then write what you please,
And modern verse is done with ease.
Do not forget that 'limpet' rhymes
17
With 'strumpet' in these troubled times,
And commas are the worst of crimes;
Few understand the works of Cummings,
And few James Joyce's mental slummings,
And few young Auden's coded chatter;
But then it is the few that matter.
Never be lucid, never state,
If you would be regarded great,
The simplest thought or sentiment,
(For thought, we know, is decadent);
Never omit such vital words
As belly, genitals and -----,
For these are things that play a part
(And what a part) in all good art.
Remember this: each rose is wormy,
And every lovely woman's germy;
Remember this: that love depends
On how the Gallic letter bends;
Remember, too, that life is hell
And even heaven has a smell
Of putrefying angels who
Make deadly whoopee in the blue.
These things remembered, what can stop
A poet going to the top?
A final word: before you start
The convulsions of your art,
Remove your brains, take out your heart;
Minus these curses, you can be
A genius like David G.
Take courage, aunt, and send your stuff
To Geoffrey Grigson with my luff,
And may I yet live to admire
How well your poems light the fire.
~ Dylan Thomas,#NFDB
75:
Sweet Mother, can the psychic express itself without the mind, the vital and the physical?
It expresses itself constantly without them. Only, in order that the ordinary human being may perceive it, it has to express itself through them, because the ordinary human being is not in direct contact with the psychic. If it was in direct contact with the psychic it would be psychic in its manifestation - and all would be truly well. But as it is not in contact with the psychic it doesn't even know what it is, it wonders all bewildered what kind of a being it can be; so to reach this ordinary human consciousness it must use ordinary means, that is, go through the mind, the vital and the physical.
One of them may be skipped but surely not the last, otherwise one is no longer conscious of anything at all. The ordinary human being is conscious only in his physical being, and only in relatively rare moments is he conscious of his mind, just a little more frequently of his vital, but all this is mixed up in his consciousness, so much so that he would be quite unable to say "This movement comes from the mind, this from the vital, this from the physical." This already asks for a considerable development in order to be able to distinguish within oneself the source of the different movements one has. And it is so mixed that even when one tries, at the beginning it is very difficult to classify and separate one thing from another.
It is as when one works with colours, takes three or four or five different colours and puts them in the same water and beats them up together, it makes a grey, indistinct and incomprehensi- ble mixture, you see, and one can't say which is red, which blue, which green, which yellow; it is something dirty, lots of colours mixed. So first of all one must do this little work of separating the red, blue, yellow, green - putting them like this, each in its corner. It is not at all easy.
I have met people who used to think themselves extremely intelligent, by the way, who thought they knew a lot, and when I spoke to them about the different parts of the being they looked at me like this (gesture) and asked me, "But what are you speaking about?" They did not understand at all. I am speaking of people who have the reputation of being intelligent. They don't understand at all. For them it is just the consciousness; it is the consciousness-"It is my consciousness" and then there is the neighbour's consciousness; and again there are things which do not have any consciousness. And then I asked them whether animals had a consciousness; so they began to scratch their heads and said, "Perhaps it is we who put our consciousness in the animal when we look at it," like that...
~ The Mother, Questions And Answers 1955,#NFDB
76:No hace mucho una madre, preocupada, me preguntaba cuándo dejaría su hija de año y medio de ser tan egoísta; cuándo aprendería a compartir. ¿Por qué el aprender a compartir obsesiona tanto a algunos padres y educado- res? ¿De qué les va a servir a los niños aprender una cosa así? Los adultos no compartimos casi nada. Un ejemplo. Isabel, no llega a dos añitos, juega en el parque con su cubo, su palita y su pelota, bajo la atenta y cariñosa mirada de mamá. Claro, como le faltan manos, en ese momento solo la pala está bajo su posesión directa, y el cubo y la pelota yacen a cierta distancia. Se acerca un niño desconocido, más o menos del mismo tamaño, se sienta al lado de Isabel y sin mediar palabra agarra la pelota. Isabel llevaba diez minutos sin hacer ningún caso de la pelota, y en un principio sigue tan tranquila dando golpes en el suelo con su pala. ¿Tan tranquila? Un observador atento habrá notado que los golpes son un poco más fuertes, y que Isabel vigila la pelota por el rabillo del ojo. El recién llegado, por su parte, parece plenamente consciente de que pisa terreno resbaladizo; apar- ta la pelota, observa el efecto, la vuelve a acercar... Para que no haya lugar a malentendidos, Isabel advierte: «¡É mía!»; y al poco se cree obligada a especi- ficar: «¡Pelota é mía!». El intruso, que aparentemente todavía no domina las frases de tres palabras (o tal vez, simplemente, prefiere no comprometerse), se limita a repetir: «¡Pelota, peloooota, pota!». Temerosa sin duda de que estas palabras equivalgan a una reclamación de propiedad, Isabel decide recuperar la plena posesión de su pelotita verde. El intruso no ofrece demasiada resis- tencia, pero en un descuido logra hacerse con el cubo. Isabel juega unos minu- tos, satisfecha con la pelota recién recuperada, pero de pronto parece inquieta. ¿Y el cubo? ¡Pero adónde vamos a llegar! Y así podemos pasar media tarde. Unas veces, Isabel cederá de buen grado, durante unos minutos, el disfrute de alguna de sus posesiones. Otras veces lo tolerará de mal grado. Otras no lo tolerará en absoluto. En ocasiones, ella misma ofrecerá al otro niño su propia pala a cambio de su propio cubo. Puede haber algunos llantos y gritos por ambas partes; pero, en todo caso, es proba- ble que su nuevo «amigo» consiga bastantes minutos de juego relativamente pacífico. Es muy posible también que ambas madres intervengan. Y aquí se produce un hecho que nunca deja de sorprenderme: en vez de defender como una leona a su cría, cada madre se pone de parte del otro niño. «Venga, Isabel, déjale la pala a este niño.» «Vamos, Pedrito, devuélvele a esta niña su pala.» En el me- jor de los casos, la cosa quedará en suaves exhortaciones; pero no pocas ve- ces las madres compiten en una loca carrera de generosidad (¡qué fácil es ser generoso con la pala de otro!): «¡Ya está bien, Isabel, si te vas a portar así, mamá se enfada!». «¡Pedrito, pide perdón ahora mismo, o nos vamos!» «¡Dé- jelo, señora, que juegue, que juegue con la pala! Es que esta niña es una egoísta...» «¡Huy, pues el mío es tremendo! Tengo que estar todo el día detrás, porque siempre está chinchando a otros niños y quitándoles las cosas...» Y así acaban los dos castigados, como pequeños países en conflicto que podrían haber llegado fácilmente a un acuerdo amistoso si no hubieran intervenido las dos superpotencias. Escenas como esta, mil veces repetidas, hacen que a veces consideremos egoístas a nuestros hijos. Nosotros compartiríamos sin dudarlo una pala de plástico y una pelota de goma. Pero ¿realmente somos más generosos que ellos, o es que los juguetes nos traen sin cuidado? Es preciso poner las cosas en perspectiva. Imagine que es usted la que está sentada en un banco del parque escuchando música. A su lado, sobre el ban- co, su bolso sobre un periódico doblado. En esto se acerca un desconocido, se sienta a su lado y sin mediar palabra se pone a ~ Anonymous, #NFDB
77:Charades
I.
She stood at Greenwich, motionless amid
The ever-shifting crowd of passengers.
I marked a big tear quivering on the lid
Of her deep-lustrous eye, and knew that hers
Were days of bitterness. But, 'Oh! what stirs'
I said 'such storm within so fair a breast?'
Even as I spoke, two apoplectic curs
Came feebly up: with one wild cry she prest
Each singly to her heart, and faltered, 'Heaven be blest!'
Yet once again I saw her, from the deck
Of a black ship that steamed towards Blackwall.
She walked upon MY FIRST. Her stately neck
Bent o'er an object shrouded in her shawl:
I could not see the tears--the glad tears--fall,
Yet knew they fell. And 'Ah,' I said, 'not puppies,
Seen unexpectedly, could lift the pall
From hearts who KNOW what tasting misery's cup is,
As Niobe's, or mine, or Mr. William Guppy's.'
***
Spake John Grogblossom the coachman to Eliza Spinks the cook:
'Mrs. Spinks,' says he, 'I've foundered: 'Liza dear, I'm overtook.
Druv into a corner reglar, puzzled as a babe unborn;
Speak the word, my blessed 'Liza; speak, and John the coachman's yourn.'
Then Eliza Spinks made answer, blushing, to the coachman John:
'John, I'm born and bred a spinster: I've begun and I'll go on.
Endless cares and endless worrits, well I knows it, has a wife:
Cooking for a genteel family, John, it's a goluptious life!
'I gets 20 pounds per annum--tea and things o' course not reckoned, There's a cat that eats the butter, takes the coals, and breaks MY
SECOND:
There's soci'ty--James the footman;--(not that I look after him;
But he's aff'ble in his manners, with amazing length of limb -
'Never durst the missis enter here until I've said 'Come in':
If I saw the master peeping, I'd catch up the rolling-pin.
Christmas-boxes, that's a something; perkisites, that's something too;
And I think, take all together, John, I won't be on with you.'
John the coachman took his hat up, for he thought he'd had enough;
Rubbed an elongated forehead with a meditative cuff;
Paused before the stable doorway; said, when there, in accents mild,
'She's a fine young 'oman, cook is; but that's where it is, she's
spiled.'
***
I have read in some not marvellous tale,
(Or if I have not, I've dreamed)
Of one who filled up the convivial cup
Till the company round him seemed
To be vanished and gone, tho' the lamps upon
Their face as aforetime gleamed:
And his head sunk down, and a Lethe crept
O'er his powerful brain, and the young man slept.
Then they laid him with care in his moonlit bed:
But first--having thoughtfully fetched some tar Adorned him with feathers, aware that the weather's
Uncertainty brings on at nights catarrh.
They staid in his room till the sun was high:
But still did the feathered one give no sign
Of opening a peeper--he might be a sleeper
Such as rests on the Northern or Midland line.
At last he woke, and with profound
Bewilderment he gazed around;
Dropped one, then both feet to the ground,
But never spake a word:
Then to my WHOLE he made his way;
Took one long lingering survey;
And softly, as he stole away,
10
Remarked, 'By Jove, a bird!'
II.
If you've seen a short man swagger tow'rds the footlights at Shoreditch,
Sing out 'Heave aho! my hearties,' and perpetually hitch
Up, by an ingenious movement, trousers innocent of brace,
Briskly flourishing a cudgel in his pleased companion's face;
If he preluded with hornpipes each successive thing he did,
From a sun-browned cheek extracting still an ostentatious quid;
And expectorated freely, and occasionally cursed:Then have you beheld, depicted by a master's hand, MY FIRST.
O my countryman! if ever from thy arm the bolster sped,
In thy school-days, with precision at a young companion's head;
If 'twas thine to lodge the marble in the centre of the ring,
Or with well-directed pebble make the sitting hen take wing:
Then do thou--each fair May morning, when the blue lake is as glass,
And the gossamers are twinkling star-like in the beaded grass;
When the mountain-bee is sipping fragrance from the bluebell's lip,
And the bathing-woman tells you, Now's your time to take a dip:
When along the misty valleys fieldward winds the lowing herd,
And the early worm is being dropped on by the early bird;
And Aurora hangs her jewels from the bending rose's cup,
And the myriad voice of Nature calls thee to MY SECOND up:Hie thee to the breezy common, where the melancholy goose
Stalks, and the astonished donkey finds that he is really loose;
There amid green fern and furze-bush shalt thou soon MY WHOLE behold,
Rising 'bull-eyed and majestic'--as Olympus queen of old:
Kneel,--at a respectful distance,--as they kneeled to her, and try
With judicious hand to put a ball into that ball-less eye:
Till a stiffness seize thy elbows, and the general public wake Then return, and, clear of conscience, walk into thy well-earned steak.
11
III.
Ere yet 'knowledge for the million'
Came out 'neatly bound in boards;'
When like Care upon a pillion
Matrons rode behind their lords:
Rarely, save to hear the Rector,
Forth did younger ladies roam;
Making pies, and brewing nectar
From the gooseberry-trees at home.
They'd not dreamed of Pan or Vevay;
Ne'er should into blossom burst
At the ball or at the levee;
Never come, in fact, MY FIRST:
Nor illumine cards by dozens
With some labyrinthine text,
Nor work smoking-caps for cousins
Who were pounding at MY NEXT.
Now have skirts, and minds, grown ampler;
Now not all they seek to do
Is create upon a sampler
Beasts which Buffon never knew:
But their venturous muslins rustle
O'er the cragstone and the snow,
Or at home their biceps muscle
Grows by practising the bow.
Worthier they those dames who, fable
Says, rode 'palfreys' to the war
With gigantic Thanes, whose 'sable
Destriers caracoled' before;
Smiled, as--springing from the war-horse
As men spring in modern 'cirques' They plunged, ponderous as a four-horse
Coach, among the vanished Turks:In the good times when the jester
Asked the monarch how he was,
And the landlady addrest her
12
Guests as 'gossip' or as 'coz';
When the Templar said, 'Gramercy,'
Or, ''Twas shrewdly thrust, i' fegs,'
To Sir Halbert or Sir Percy
As they knocked him off his legs:
And, by way of mild reminders
That he needed coin, the Knight
Day by day extracted grinders
From the howling Israelite:
And MY WHOLE in merry Sherwood
Sent, with preterhuman luck,
Missiles--not of steel but firwood Thro' the two-mile-distant buck.
IV.
Evening threw soberer hue
Over the blue sky, and the few
Poplars that grew just in the view
Of the hall of Sir Hugo de Wynkle:
'Answer me true,' pleaded Sir Hugh,
(Striving to woo no matter who,)
'What shall I do, Lady, for you?
'Twill be done, ere your eye may twinkle.
Shall I borrow the wand of a Moorish enchanter,
And bid a decanter contain the Levant, or
The brass from the face of a Mormonite ranter?
Shall I go for the mule of the Spanish Infantar (That _R_, for the sake of the line, we must grant her,) And race with the foul fiend, and beat in a canter,
Like that first of equestrians Tam o' Shanter?
I talk not mere banter--say not that I can't, or
By this MY FIRST--(a Virginia planter
Sold it me to kill rats)--I will die instanter.'
The Lady bended her ivory neck, and
Whispered mournfully, 'Go for--MY SECOND.'
She said, and the red from Sir Hugh's cheek fled,
And 'Nay,' did he say, as he stalked away
The fiercest of injured men:
13
'Twice have I humbled my haughty soul,
And on bended knee I have pressed MY WHOLE But I never will press it again!'
V.
On pinnacled St. Mary's
Lingers the setting sun;
Into the street the blackguards
Are skulking one by one:
Butcher and Boots and Bargeman
Lay pipe and pewter down;
And with wild shout come tumbling out
To join the Town and Gown.
And now the undergraduates
Come forth by twos and threes,
From the broad tower of Trinity,
From the green gate of Caius:
The wily bargeman marks them,
And swears to do his worst;
To turn to impotence their strength,
And their beauty to MY FIRST.
But before Corpus gateway
MY SECOND first arose,
When Barnacles the freshman
Was pinned upon the nose:
Pinned on the nose by Boxer,
Who brought a hobnailed herd
From Barnwell, where he kept a van,
Being indeed a dogsmeat man,
Vendor of terriers, blue or tan,
And dealer in MY THIRD.
'Twere long to tell how Boxer
Was 'countered' on the cheek,
And knocked into the middle
Of the ensuing week:
How Barnacles the Freshman
14
Was asked his name and college;
And how he did the fatal facts
Reluctantly acknowledge.
He called upon the Proctor
Next day at half-past ten;
Men whispered that the Freshman cut
A different figure then:That the brass forsook his forehead,
The iron fled his soul,
As with blanched lip and visage wan
Before the stony-hearted Don
He kneeled upon MY WHOLE.
VI.
Sikes, housebreaker, of Houndsditch,
Habitually swore;
But so surpassingly profane
He never was before,
As on a night in winter,
When--softly as he stole
In the dim light from stair to stair,
Noiseless as boys who in her lair
Seek to surprise a fat old hare He barked his shinbone, unaware
Encountering MY WHOLE.
As pours the Anio plainward,
When rains have swollen the dykes,
So, with such noise, poured down MY FIRST,
Stirred by the shins of Sikes.
The Butler Bibulus heard it;
And straightway ceased to snore,
And sat up, like an egg on end,
While men might count a score:
Then spake he to Tigerius,
A Buttons bold was he:
'Buttons, I think there's thieves about;
Just strike a light and tumble out;
15
If you can't find one, go without,
And see what you may see.'
But now was all the household,
Almost, upon its legs,
Each treading carefully about
As if they trod on eggs.
With robe far-streaming issued
Paterfamilias forth;
And close behind him,--stout and true
And tender as the North, Came Mrs. P., supporting
On her broad arm her fourth.
Betsy the nurse, who never
From largest beetle ran,
And--conscious p'raps of pleasing caps The housemaids, formed the van:
And Bibulus the Butler,
His calm brows slightly arched;
(No mortal wight had ere that night
Seen him with shirt unstarched
And Bob, the shockhaired knifeboy,
Wielding two Sheffield blades,
And James Plush of the sinewy legs,
The love of lady's maids:
And charwoman and chaplain
Stood mingled in a mass,
And 'Things,' thought he of Houndsditch,
'Is come to a pretty pass.'
Beyond all things a Baby
Is to the schoolgirl dear;
Next to herself the nursemaid loves
Her dashing grenadier;
Only with life the sailor
Parts from the British flag;
While one hope lingers, the cracksman's fingers
Drop not his hard-earned 'swag.'
But, as hares do MY SECOND
Thro' green Calabria's copses,
16
As females vanish at the sight
Of short-horns and of wopses;
So, dropping forks and teaspoons,
The pride of Houndsditch fled,
Dumbfoundered by the hue and cry
He'd raised up overhead.
***
They gave him--did the Judges As much as was his due.
And, Saxon, should'st thou e'er be led
To deem this tale untrue;
Then--any night in winter,
When the cold north wind blows,
And bairns are told to keep out cold
By tallowing the nose:
When round the fire the elders
Are gathered in a bunch,
And the girls are doing crochet,
And the boys are reading Punch:Go thou and look in Leech's book;
There haply shalt thou spy
A stout man on a staircase stand,
With aspect anything but bland,
And rub his right shin with his hand,
To witness if I lie.
~ Charles Stuart Calverley,#NFDB
78:Jubilate Agno: Fragment B, Part 4
For God has given us a language of monosyllables to prevent our clipping.
For a toad enjoys a finer prospect than another creature to compensate his lack.
Tho' toad I am the object of man's hate.
Yet better am I than a reprobate. who has the worst of prospects.
For there are stones, whose constituent particles are little toads.
For the spiritual musick is as follows.
For there is the thunder-stop, which is the voice of God direct.
For the rest of the stops are by their rhimes.
For the trumpet rhimes are sound bound, soar more and the like.
For the Shawm rhimes are lawn fawn moon boon and the like.
For the harp rhimes are sing ring string and the like.
For the cymbal rhimes are bell well toll soul and the like.
For the flute rhimes are tooth youth suit mute and the like.
For the dulcimer rhimes are grace place beat heat and the like.
For the Clarinet rhimes are clean seen and the like.
For the Bassoon rhimes are pass, class and the like. God be gracious to
Baumgarden.
For the dulcimer are rather van fan and the like and grace place &c are of the
bassoon.
For beat heat, weep peep &c are of the pipe.
For every word has its marrow in the English tongue for order and for delight.
For the dissyllables such as able table &c are the fiddle rhimes.
94
For all dissyllables and some trissyllables are fiddle rhimes.
For the relations of words are in pairs first.
For the relations of words are sometimes in oppositions.
For the relations of words are according to their distances from the pair.
For there be twelve cardinal virtues the gifts of the twelve sons of Jacob.
For Reuben is Great. God be gracious to Lord Falmouth.
For Simeon is Valiant. God be gracious to the Duke of Somerset.
For Levi is Pious. God be gracious to the Bishop of London.
For Judah is Good. God be gracious to Lord Granville.
For Dan is Clean -- neat, dextrous, apt, active, compact. God be gracious to
Draper.
For Naphtali is sublime -- God be gracious to Chesterfield.
For Gad is Contemplative -- God be gracious to Lord Northampton.
For Ashur is Happy -- God be gracious to George Bowes.
For Issachar is strong -- God be gracious to the Duke of Dorsett.
For Zabulon is Constant -- God be gracious to Lord Bath.
For Joseph is Pleasant -- God be gracious to Lord Bolingbroke.
For Benjamin is Wise -- God be gracious to Honeywood.
For all Foundation is from God depending.
For the two Universities are the Eyes of England.
For Cambridge is the right and the brightest.
95
For Pembroke Hall was founded more in the Lord than any College in Cambridge.
For mustard is the proper food of birds and men are bound to cultivate it for their
use.
For they that study the works of God are peculiarly assisted by his Spirit.
For all the creatures mentiond by Pliny are somewhere or other extant to the
glory of God.
For Rye is food rather for fowls than men.
For Rye-bread is not taken with thankfulness.
For the lack of Rye may be supplied by Spelt.
For languages work into one another by their bearings.
For the power of some animal is predominant in every language.
For the power and spirit of a CAT is in the Greek.
For the sound of a cat is in the most useful preposition êáô' åõ÷çí .
For the pleasantry of a cat at pranks is in the language ten thousand times over.
For JACK UPON PRANCK is in the performance of gåñé together or seperate.
For Clapperclaw is in the grappling of the words upon one another in all the
modes of versification.
For the sleekness of a Cat is in his áãëáéçöé .
For the Greek is thrown from heaven and falls upon its feet.
For the Greek when distracted from the line is sooner restored to rank and rallied
into some form than any other.
For the purring of a Cat is his ôñõæåé .
For his cry is in ïõáé , which I am sorry for.
96
For the Mouse (Mus) prevails in the Latin.
For Edi-mus, bibi-mus, vivi-mus -- ore-mus.
For the Mouse is a creature of great personal valour.
For -- this is a true case -- Cat takes female mouse from the company of male -male mouse will not depart, but stands threatning and daring.
For this is as much as to challenge, if you will let her go, I will engage you, as
prodigious a creature as you are.
For the Mouse is of an hospitable disposition.
For bravery and hospitality were said and done by the Romans rather than
others.
For two creatures the Bull and the Dog prevail in the English.
For all the words ending in ble are in the creature. Invisi-ble, Incomprehensi-ble,
ineffa-ble, A-ble.
For the Greek and Latin are not dead languages, but taken up and accepted for
the sake of him that spake them.
For can is (canis) is cause and effect a dog.
For the English is concise and strong. Dog and Bull again.
For Newton's notion of colours is áëïãïò unphilosophical.
For the colours are spiritual.
For WHITE is the first and the best.
For there are many intermediate colours, before you come to SILVER.
For the next colour is a lively GREY.
For the next colour is BLUE.
For the next is GREEN of which there are ten thousand distinct sorts.
97
For the next is YELLOW which is more excellent than red, tho Newton makes red
the prime. God be gracious to John Delap.
For RED is the next working round the Orange.
For Red is of sundry sorts till it deepens to BLACK.
For black blooms and it is PURPLE.
For purple works off to BROWN which is of ten thousand acceptable shades.
For the next is PALE. God be gracious to William Whitehead.
For pale works about to White again.
NOW that colour is spiritual appears inasmuch as the blessing of God upon all
things descends in colour.
For the blessing of health upon the human face is in colour.
For the blessing of God upon purity is in the Virgin's blushes.
For the blessing of God in colour is on him that keeps his virgin.
For I saw a blush in Staindrop Church, which was of God's own colouring.
For it was the benevolence of a virgin shewn to me before the whole
congregation.
For the blessing of God upon the grass is in shades of Green visible to a nice
observer as they light upon the surface of the earth.
For the blessing of God unto perfection in all bloom and fruit is by colouring.
For from hence something in the spirit may be taken off by painters.
For Painting is a species of idolatry, tho' not so gross as statuary.
For it is not good to look with earning upon any dead work.
For by so doing something is lost in the spirit and given from life to death.
98
For BULL in the first place is the word of Almighty God.
For he is a creature of infinite magnitude in the height.
For there is the model of every beast of the field in the height.
For they are blessed intelligences and all angels of the living God.
For there are many words under Bull.
For Bul the Month is under it.
For Sea is under Bull.
For Brook is under Bull. God be gracious to Lord Bolingbroke.
For Rock is under Bull.
For Bullfinch is under Bull. God be gracious to the Duke of Cleveland.
For God, which always keeps his work in view has paited a Bullfinch in the heart
of a stone. God be gracious to Gosling and Canterbury.
For the Bluecap is under Bull.
For the Humming Bird is under Bull.
For Beetle is under Bull.
For Toad is under bull.
For Frog is under Bull, which he has a delight to look at.
For the Pheasant-eyed Pink is under Bull. Blessed Jesus R4NK EL.
For Bugloss is under Bull.
For Bugle is under Bull.
For Oxeye is under Bull.
99
For Fire is under Bull.
For I will consider my Cat Jeoffry.
For he is the servant of the Living God duly and daily serving him.
For at the first glance of the glory of God in the East he worships in his way.
For is this done by wreathing his body seven times round with elegant quickness.
For then he leaps up to catch the musk, which is the blessing of God upon his
prayer.
For he rolls upon prank to work it in.
For having done duty and received blessing he begins to consider himself.
For this he performs in ten degrees.
For first he looks upon his fore-paws to see if they are clean.
For secondly he kicks up behind to clear away there.
For thirdly he works it upon stretch with the fore paws extended.
For fourthly he sharpens his paws by wood.
For fifthly he washes himself.
For Sixthly he rolls upon wash.
For Seventhly he fleas himself, that he may not be interrupted upon the beat.
For Eighthly he rubs himself against a post.
For Ninthly he looks up for his instructions.
For Tenthly he goes in quest of food.
For having consider'd God and himself he will consider his neighbour.
100
For if he meets another cat he will kiss her in kindness.
For when he takes his prey he plays with it to give it chance.
For one mouse in seven escapes by his dallying.
For when his day's work is done his business more properly begins.
For he keeps the Lord's watch in the night against the adversary.
For he counteracts the powers of darkness by his electrical skin and glaring eyes.
For he counteracts the Devil, who is death, by brisking about the life
For in his morning orisons he loves the sun and the sun loves him.
For he is of the tribe of Tiger.
For the Cherub Cat is a term of the Angel Tiger.
For he has the subtlety and hissing of a serpent, which in goodness he
suppresses.
For he will not do destruction, if he is well-fed, neither will he spit without
provocation.
For he purrs in thankfulness, when God tells him he's a good Cat.
For he is an instrument for the children to learn benevolence upon.
For every house is incompleat without him and a blessing is lacking in the spirit.
For the Lord commanded Moses concerning the cats at the departure of the
Children of Israel from Egypt.
For every family had one cat at least in the bag.
For the English Cats are the best in Europe.
For he is the cleanest in the use of his fore-paws of any quadrupede.
101
For the dexterity of his defence is an instance of the love of God to him
exceedingly.
For he is the quickest to his mark of any creature.
For he is tenacious of his point.
For he is a mixture of gravity and waggery.
For he knows that God is his Saviour.
For there is nothing sweeter than his peace when at rest.
For there is nothing brisker than his life when in motion.
For he is of the Lord's poor and so indeed is he called by benevolence perpetually
-- Poor Jeoffry! poor Jeoffry! the rat has bit thy throat.
For I bless the name of the Lord Jesus that Jeoffry is better.
For the divine spirit comes about his body to sustain it in compleat cat.
For his tongue is exceeding pure so that it has in purity what it wants in musick.
For he is docile and can learn certain things.
For he can set up with gravity which is patience upon approbation.
For he can fetch and carry, which is patience in employment.
For he can jump over a stick which is patience upon proof positive.
For he can spraggle upon waggle at the word of command.
For he can jump from an eminence into his master's bosom.
For he can catch the cork and toss it again.
For he is hated by the hypocrite and miser.
For the former is affraid of detection.
102
For the latter refuses the charge.
For he camels his back to bear the first notion of business.
For he is good to think on, if a man would express himself neatly.
For he made a great figure in Egypt for his signal services.
For he killed the Icneumon-rat very pernicious by land.
For his ears are so acute that they sting again.
For from this proceeds the passing quickness of his attention.
For by stroaking of him I have found out electricity.
For I perceived God's light about him both wax and fire.
For the Electrical fire is the spiritual substance, which God sends from heaven to
sustain the bodies both of man and beast.
For God has blessed him in the variety of his movements.
For, tho he cannot fly, he is an excellent clamberer.
For his motions upon the face of the earth are more than any other quadrupede.
For he can tread to all the measures upon the musick.
For he can swim for life.
For he can creep.
~ Christopher Smart,#NFDB
79:1094
The Wright's Chaste Wife
Allemyghty god, maker of alle,
Saue you my souereyns in towre & halle,
And send you good grace!
If ye wylle a stounde blynne,
Of a story I wylle begynne,
And telle you alle the cas,
Meny farleyes ?aue herde,
Ye would haue wondyr how yt ferde;
Lystyn, and ye schalle here;
Of a wryght I wylle you telle
That some tyme in thys land gan dwelle,
And lyued by hys myster.
Whether that he were yn or oute,
Of erthely man hadde he no dowte,
To werke hows, harowe, nor plowgh,
Or other werkes, what so they were,
Thous wrought he hem farre and nere,
And dyd tham wele I-nough.
Thys wryght would wedde no wyfe,
Butt yn yougeth to lede hys lyfe
In myrthe and o?ody;
Ouer alle where he gan wende,
Alle they seyd 'welcome, frende,
Sytt downe, and do gla[d]ly.'
Tylle on a tyme he was wyllyng,
As tyme comyth of alle thyng,
(So seyth the profesye,)
A wyfe for to wedde & haue
That myght hys goodes kepe & saue,
And for to leue alle foly.
Ther dwellyd a wydowe in ?tre
That hadde a doughter feyre & fre;
Of her, word sprang wyde,
For sche was bothe stabylle & trewe,
Meke of maners, and feyre of hewe;
So seyd men in that tyde.
The wryght seyde, 'so god me saue,
Such a wyfe would I haue
To lye nyghtly by my syde.'
1095
He ?to speke wyth ?,
And rose erly on a daye
And ?an he to ryde.
The wryght was welcome to ?,
And her saluyd alle so blyve,
And so he dyd her doughter fre:
For the erand that he for came
Tho he spake, ?d yemane;
Than to hym seyd sche:
The wydow seyd, 'by heuen kyng,
I may geue wyth her no ?r> (And ?thynketh me
Saue a garlond I wylle the geue,
Ye schalle neuer see, whyle ye lyve,
None such in thys contre:
Haue here thys garlond of roses ryche,
In alle thys lond ys none yt lyche,
For ytt wylle euer be newe,
Wete ?e withowtyn fable,
Alle the whyle thy wyfe ys stable
The chaplett wolle hold hewe;
And yf thy wyfe vse putry,
Or tolle eny man to lye her by,
Than wolle yt change hewe,
And by the garlond ? see,
Fekylle or fals yf ?e be,
Or ellys yf sche be trewe.'
Of thys chaplett hym was fulle fayne,
And of hys wyfe, was nott to layne;
He weddyd her fulle sone,
And ladde her home wyth solempnite,
And hyld her brydalle dayes thre.
Whan they home come,
Thys wryght in hys hart cast,
If that he walkyd est or west
As he was wonte to done,
'My wyfe ?so bryght of ble
Men wolle desyre here fro me,
And ?tly and sone;'
Butt sone he hym by?br> That a chambyr schuld be wrought
Bothe of lyme and stone,
Wyth wallys strong as eny stele,
And dorres sotylly made and wele,
1096
He owte framyd yt sone;
The chambyr he lett make fast,
Wyth plaster of parys ?le last,
Such ous know I neuer none;
Ther ys kyng ne emperoure,
And he were lockyn in ?re,
That cowde gete owte of ?ne.
Nowe hath he done as he ?
And in the myddes of the flore wrought
A wondyr strange gyle,
A trapdoure rounde abowte
That no man myght come yn nor owte;
It was made wyth a wyle,
That who-so touchyd yt eny thyng,
In to ? he schuld flyng
Wythyn a lytylle whyle.
For hys wyfe he made that place,
That no man schuld beseke her of grace,
Nor her to begyle.
By ?e ? of the towne
Hadde ordeynyd tymbyr redy bowne,
An halle to make of tre.
After the wryght the lord lett sende
For ?schuld wyth hym lende
Monythys two or thre.
The lord seyd, 'woult ?e ??
I wylle send after her blyve
That sche may com to the.'
The wryght hys garlond hadde take wyth hym,
That was bryght and no ?mme,
Yt wes feyre on to see.
The lord axyd hym as he satt,
'Felowe, where hadyst ? hatte
That ys so feyre and newe?'
The wryght answerd alle so blyue,
And seyd, 'syr, I hadde yt wyth my wyfe,
And ?e me neuere rewe;
Syr, by my garlond I may see
Fekylle or fals yf ?e be,
Or yf ?e be trewe;
1097
And yf my wyfe loue a paramoure,
Than wylle my garlond vade coloure,
And change wylle yt the hewe.'
The lord ?'by godys myght,
That wylle I wete thys same nyght
Whether thys tale be trewe.'
To the wryghtys howse anon he went,
He fonde the wyfe ther-in presente
That was so bryght and schene;
Sone he hayled her trewly,
And so dyd sche the lord curtesly:
Sche seyd, 'welcome ye be;'
Thus seyd the wyfe of the hows,
'Syr, howe faryth my swete spowse
That hewyth vppon youre tre?'
'Sertes, dame,' he seyd, 'wele,
And I am come, so haue I hele,
To wete the wylle of the;
My loue ys so vppon the cast
That me thynketh my hert wolle brest,
It wolle none otherwyse be;
Good dame, graunt me thy grace
To pley with the in some preuy place
For gold and eke for fee.'
'Good syr, lett be youre fare,
And of such wordes speke no mare
For hys loue ?d on tre;
Hadde we onys begonne ?,
My husbond by his garlond myght see;
For sorowe he would wexe woode.'
'Certes, dame,' he seyd, 'naye;
Loue me, I pray you, in ?maye:
For godys loue change thy mode,
Forty marke schalle be youre mede
Of syluer and of gold [so] rede,
And that schalle do the good.'
'Syr, that deede schalle be done;
Take me that mony here anone.'
'I swere by the holy rode
I thought when I cam hyddere
For to bryng yt alle to-gyddere,
As I mott breke my heele.'
1098
Ther sche toke xl marke
Of syluer and gold styff and sterke:
Sche toke yt feyre and welle;
Sche seyd, 'in to the chambyr wylle we,
Ther no man schalle vs see;
No lenger wylle we spare.'
Vp the steyer they gan hye:
The stepes were made so queyntly
That farther myght he nott fare.
The lord stumbyllyd as he went in hast,
He felle doune in to ?ste
Forty fote and somedele more.
The lord began to crye;
The wyfe seyd to hym in hye,
'Syr, what do ye there?'
'Dame, I can nott seye howe
That I am come hydder nowe
To thys hows ?so newe;
I am so depe in thys sure flore
That I ne can come owte att no dore;
Good dame, on me ?e!'
'Nay,' sche seyd, 'so mut y the,
Tylle myne husbond come and se,
I schrewe hym ??'
The lord arose and lokyd abowte
If he myght eny where gete owte,
But yt holpe hym ryght noght,
The wallys were so thycke wythyn,
That he no where myght owte wynne
But helpe to hym were brought;
And euer the lord made euylle chere,
And seyd, 'dame, ?alt by thys dere.'
Sche seyd that sche ne rought;
Sche seyd 'I recke nere
Whyle I am here and ? there,
I schrewe herre ?doth drede.'
The lord was sone owte of her ?
The wyfe went in to her lofte,
Sche satte and dyd here dede.
Than yt felle on ?r daye
Of mete and drynke he gan her pray,
There of he hadde gret nede.
1099
He seyd, 'dame, for seynt charyte,
Wyth some mete ?fort me.'
Sche seyd, 'nay, so god me spede,
For I swere by swete seynt Iohne,
Mete ne drynke ne getyst ?e
Butt ?t swete or swynke;
For I haue both hempe and lyne,
And a betyngstocke fulle fyne,
And a swyngylle good and grete;
If ?t worke, tell me sone.'
'Dame, bryng yt forthe, yt schalle be done,
Fulle gladly would I ete.'
Sche toke the stocke in her honde,
And in to the pytt sche yt sclang
Wyth a grete hete:
Sche brought the lyne and hempe on her backe,
'Syr lord,' sche seyd, 'haue ?,
And lerne for to swete.'
Ther sche toke hym a bonde
For to occupy hys honde,
And bade hym fast on to bete.
He leyd yt downe on the stone,
And leyd on strockes welle good wone,
And sparyd nott on to leyne.
Whan ?hadde wrought a thraue,
Mete and drynke he gan to craue,
And would haue hadde yt fayne;
'That I hadde somewhat for to ete
Now after my gret swete;
Me thynketh yt were ryght,
For I haue labouryd nyght and daye
The for to plese, dame, I saye,
And therto putt my myght.'
The wyfe seyd 'so mutt I haue hele,
And yf ?e be wrought wele
Thou schalt haue to dyne.'
Mete and drynke sche hym bare,
Wyth a thrafe of flex mare
Of fulle long boundyn lyne.
So feyre the wyfe the lord gan praye
That he schuld be werkyng aye,
And nought ?schuld blynne;
1100
The lord was fayne to werke tho,
Butt hys men knewe nott of hys woo
Nor of ?des pyne.
The stuard to ?ht gan saye,
'Sawe ?e of my lord to-daye,
Whether that he ys wende?'
The wryght answerde and seyd 'naye;
I sawe hym nott syth yesterdaye;
I trowe ?be schent.'
The stuard stode ?ht by,
And of hys garlond hadde ferly
What ?be-mente.
The stuard seyd, 'so god me saue,
Of thy garlond wondyr I haue,
And who yt hath the sent.'
'Syr,' he seyd, 'be the same hatte
I can knowe yf my wyfe be badde
To me by eny other man;
If my floures ou?e or falle,
Then doth my wyfe me wrong wyth-alle,
As many a woman can.'
The stuard ?'by godes myght,
That schalle I preue thys same nyght
Whether ?s or banne,'
And in to hys chambyr he gan gone,
And toke tresure fulle good wone,
And forth he spedde hem than.
Butt he ne stynt att no stone
Tylle he vn-to ?htes hows come
That ylke same nyght.
He mett the wyfe amydde the gate,
Abowte ?e he gan her take,
And seyd 'my dere wyght,
Alle the good ?myne
I wylle the geue to be thyne
To lye by the alle nyght.'
Sche seyd, 'syr, lett be thy fare,
My husbond wolle wete wyth-owtyn mare
And I hym dyd that vnryght;
I would nott he myght yt wete
1101
For alle the good that I myght gete,
So Ihesus mutt me spede;
For, and eny man lay me by,
My husbond would yt wete truly,
It ys wythowtyn eny drede.'
The stuard seyd 'for hym ?wrought,
There-of, dame, drede the noght
Wyth me to do that dede;
Haue here of me xx marke
Of gold and syluer styf and starke,
Thys tresoure schalle be thy mede.'
'Syr, and I graunt ?you,
Lett no man wete butt we two nowe.'
He seyd, 'nay, wythowtyn drede.'
The stuard ? 'sykerly
Women beth both queynte & slye.'
The mony he gan her bede;
He ?wele to haue be spedde,
And of his erand he was onredde
Or he were fro hem I-gone.
Vp the sterys sche hym leyde
Tylle he saw the wryghtes bedde:
Of tresoure rought he none;
He went and stumblyd att a stone,
In to ?ere he fylle sone
Downe to the bare flore.
The lord seyd 'what deuylle art ?> And ?est falle on me nowe,
Thowe hadest hurt me fulle sore.'
The stuard stert and staryd abowte
If he myght ower gete owte
Att hole lesse or mare.
The lord seyd, 'welcome, and sytt be tyme,
For ?alt helpe to dyght thys lyne
For alle thy fers fare.'
The stuard lokyd on the knyght,
He seyd, 'syr, for godes myght,
My lord, what do you here?'
He seyd 'felowe, wyth-owtyn oth,
For o erand we come bothe,
The sothe wolle I nott lete.'
Tho cam the wyfe them vn-to,
And seyd, 'syres, what do you to,
1102
Wylle ye nott lerne to swete?'
Than seyd ? her vn-to,
'Dame, youre lyne ys I-doo,
Nowe would I fayne ete:
And I haue made yt alle I-lyke,
Fulle clere, and no ?ycke,
Me thynketh yt gret payne.'
The stuard seyd 'wyth-owtyn dowte,
And euer I may wynne owte,
I wyll breke her brayne.'
'Felowe, lett be, and sey nott so,
For ?alt worke or euer ?,
Thy wordes ?ne agayne,
Fayne ?alt be so to doo,
And thy good wylle put ?br> As a man buxome and bayne
Thowe schalt rubbe, rele, and spynne,
And ?t eny mete wynne,
That I geue to god a gyfte.'
The stuard seyd, 'then haue I wondyr;
Rather would I dy for hungyr
Wyth-owte hosylle or shryfte.'
The lord seyd, 'so haue I hele,
Thowe wylt worke, yf ?gyr welle,
What worke ? be brought.'
The lord satt and dyd hys werke,
The stuard drewe in to the derke,
Gret sorowe was in hys ?
The lord seyd, 'dame, here ys youre lyne,
Haue yt in godes blessyng and myne,
I hold yt welle I-wrought.'
Mete and drynke sche gaue hym yn,
'The stuard,' sche seyd, 'wolle he nott spynne,
Wylle he do ryght noght?'
The lord seyd, 'by swete sen Ione,
Of thys mete schalle he haue none
That ye haue me hydder brought.'
The lord ete and dranke fast,
The stuard hungeryd att ?,
For he gaue hym nought.
The stuard satt alle in a stody,
Hys lord hadde forgote curtesy:
Tho seyd ?rd, 'geue me some.'
1103
The lord seyd, 'sorow haue ?elle or sope
That schalle come in thy throte;
Nott so much as a crome!
Butt ?t helpe to dyght ?e,
Much hungyr yt schalle be thyne
Though ?e much mone.'
Vp he rose, and went therto,
'Better ys me ?doo
Whyle yt must nedys be do.'
The stuard began fast to knocke,
The wyfe ?m a swyngelyng stocke,
Hys mete ? to wyn;
Sche brought a swyngylle at ?,
'Good syres,' sche seyd, 'swyngylle on fast;
For no ?at ye blynne.'
Sche gaue hym a stocke to sytt vppon,
And seyd 'syres, ?ke must nedys be done,
Alle that that ys here yn.'
The stuard toke vp a stycke to saye,
'Sey, seye, swyngylle better yf ye may,
Hytt wylle be the better to spynne.'
Were ? neuer so gret,
Yet was he fayne to werke for hys mete
Though he were neuer so sadde;
Butt ?rd ? so stowde,
Was fayne to swyngelle ?es owte,
Ther-of he was nott glad.
The lordys meyne ?e att home
Wyst nott where he was bycome,
They were fulle sore adrad.
The proctoure of ?sche chyrche ryght
Came and lokyd on ?ht,
He lokyd as he were madde;
Fast ?toure gan hym frayne,
'Where hadest ? garlond gayne?
It ys euer lyke newe.'
The wryght gan say 'felowe,
Wyth my wyfe, yf ?t knowe;
That dare me nott rewe;
For alle the whyle my wyfe trew ys,
1104
My garlond wolle hold hewe I-wys,
And neuer falle nor fade;
And yf my wyfe take a paramoure,
Than wolle my garlond vade ?re,
That dare I ley myne hede.'
The proctoure ? 'in good faye
That schalle I wete thys same daye
Whether yt may so be.'
To the wryghtes hows he went,
He grete ? wyth feyre entente,
Sche seyd 'syr, welcome be ye.'
'A! dame, my loue ys on you fast
Syth the tyme I sawe you last;
I pray you yt may so be
That ye would graunt me of youre grace
To play wyth you in some priuy place,
Or ellys to deth mutt me.'
Fast ?toure gan to pray,
And euer to hym sche seyd 'naye,
That wolle I nott doo.
Hadest ?e ?e wyth me,
My spouse by hys garlond myght see,
That schuld torne me to woe.'
The proctoure seyd, 'by heuen kyng,
If he sey to the any ?> He schalle haue sorowe vnsowte;
Twenty marke I wolle ?,
It wolle ?e welle to lyue,
The mony here haue I brought.'
Nowe hath sche the tresure tane,
And vp ?re be they gane,
(What helpyth yt to lye?)
The wyfe went the steyre be-syde,
The proctoure went a lytylle to wyde
He felle downe by and by.
Whan he in to ?er felle,
He wente to haue sonke in to helle,
He was in hart fulle sory.
The stuard lokyd on the knyght,
And seyd 'proctoure, for godes myght,
Come and sytt vs by.'
The proctoure began to stare,
For he was he wyst neuer whare,
1105
Butt wele he knewe ?ht
And the stuard ?ngelyd ?.
He seyd 'syres, for godes pyne,
What do ye here thys nyght?'
The stuard seyd, 'god geue the care,
Thowe camyst to loke howe we fare,
Nowe helpe ?e were dyght.'
He stode stylle in a gret ?
What to answer he wyst noght:
'By mary fulle of myght,'
The proctoure seyd, 'what do ye in ?br> For to bete thys wyfes lyne?
For Jhesus loue, fulle of myght,'
The proctoure seyd ryght as he ?
'For me yt schalle be euylle wrought
And I may see aryght,
For I lernyd neuer in londe
For to haue a swyngelle in hond
By day nor be nyght.'
The stuard seyd, 'as good as ? We hold vs that be here now,
And lett preue yt be syght;
Yet must vs worke for owre mete,
Or ellys schalle we none gete,
Mete nor drynke to owre honde.'
The lord seyd, 'why flyte ye two?
I trowe ye wylle werke or ye goo
Yf yt be as I vndyrstond.'
Abowte he goys twyes or thryes;
They ete & drynke in such wyse
That ?e hym ryght noght.
The proctoure seyd, 'thynke ye no schame,
Yheue me some mete, (ye be to blame,)
Of that the wyfe ye brought.'
The stuard seyd 'euylle spede the soppe
If eny morcelle come in thy throte
Butt ?h vs hadest wrought.'
The proctoure stode in a stody
Whether he myght worke hem by;
And so to torne hys ?
To the lord he drewe nere,
And to hym seyd wyth myld chere,
'That mary mott the spede.'
The proctoure began to knocke,
1106
The good wyfe rawte hym a rocke,
For therto hadde sche nede;
Sche seyd 'whan I was mayde att home,
Other werke cowde I do none
My lyfe ther-wyth to lede.'
Sche gaue hym in hande a rocke hynde,
And bade hem fast for to wynde
Or ellys to lett be hys dede.
'Yes, dame,' he seyd, 'so haue I hele,
I schalle yt worke both feyre & welle
As ye haue taute me.'
He wauyd vp a strycke of lyne,
And he span wele and fyne
By-fore the swyngelle tre.
The lord seyd '?nnest to grete,
Therfor ?alt haue no mete,
That ?alt welle see.'
Thus ?t and wrought fast
Tylle ? dayes were past;
Then the wryght, home came he,
And as he cam by hys hows syde
He herd noyse that was not ryde
Of persons two or thre;
One of hem knockyd lyne,
A-nothyr swyngelyd good and fyne
By-fore the swyngylle tre,
The thyrde did rele and spynne,
Mete and drynke ther-wyth to wynne,
Gret nede ther-of hadde he.
Thus ?ht stode herkenyng;
Hys wyfe was ware of hys comyng,
And ageynst hym went sche.
'Dame,' he seyd, 'what ys ?ne?
I here gret noyse here wythynne;
Telle me, so god the spede.'
'Syr,' sche seyd, 'workemen thre
Be come to helpe you and me,
Ther-of we haue gret nede;
Fayne would I wete what they were.'
But when he sawe hys lord there,
Hys hert bygan to drede
To see hys lord in ?ce,
1107
He ?yt was a strange cas,
And seyd, 'so god hym spede,
What do ye here, my lord and knyght?
Telle me nowe for godes myght
Howe cam thys vn-to?'
The knyght seyd 'What ys best rede?
Mercy I aske for my mysdede,
My hert ys wondyr wo.'
'So ys myne, verament,
To se you among thys flex and hempe,
Fulle sore yt ruyth me;
To se you in such hevynes,
Fulle sore myne hert yt doth oppresse,
By god in trinite.'
The wryght bade hys wyfe lett hym owte,
'Nay, ?owe come on my snowte
If they passe hens to-daye
Tylle that my lady come and see
Howe ?ld haue done wyth me,
Butt nowe late me saye.'
Anon sche sent after the lady bryght
For to fett home her lord and knyght,
Therto sche seyd noght;
Sche told her what they hadde ment,
And of ther purpos & ther intente
That they would haue wrought.
Glad was ?y of that tydyng;
When sche wyst her lord was lyuyng,
Ther-of sche was fulle fayne:
Whan sche came vn-to ?re abouen,
Sche lokyd vn-to ?er downe,
And seyd,-?nott to leyne,'Good syres, what doo you here?'
'Dame, we by owre mete fulle dere,
Wyth gret trauayle and peyne;
I pray you helpe ?were owte,
And I wylle swere wythowtyn dowte
Neuer to come here agayne.'
The lady spake the wyfe vn-tylle,
And seyd 'dame, yf yt be youre wylle,
What doo thes meyny here?'
The carpentarys wyfe her answerd sykerly,
1108
'Alle they would haue leyne me by,
Euerych in ther manere,
Gold and syluer they me brought,
And forsoke yt, and would yt noght,
The ryche gyftes so clere.
Wyllyng ?e to do me schame,
I toke ther gyftes wyth-owtyn blame,
And ther they be alle thre.'
The lady answerd her anon,
'I haue thynges to do att home
Mo than two or thre;
I wyst my lord neuer do ryght noght
Of no ?t schuld be wrought,
Such as fallyth to me.'
The lady lawghed and made good game
Whan they came owte alle in-same
From the swyngylle tre.
The knyght seyd 'felowys in fere,
I am glad ?be here,
By godes dere pyte;
Dame, and ye hadde bene wyth vs,
Ye would haue wrought, by swete Ihesus,
As welle as dyd we.'
And when they cam vp abouen
They turnyd abowte and lokyd downe,
The lord seyd, 'so god saue me,
Yet hadde I neuer such a fytte
As I haue hadde in ?e pytte;
So mary so mutt me spede.'
The knyght and thys lady bryght,
Howe they would home that nyght,
For no thyng they would abyde;
And so they went home;
Thys seyd Adam of Cobsam.
By the weye as they rode
Throwe a wode in ther playeng,
For to here the fowlys syng
They hovyd stylle and bode.
The stuard sware by godes ore,
And so dyd the proctoure much more,
That neuer in ther lyfe
Would they no more come in ?ne
1109
Whan they were onys thens come,
Thys forty yere and fyve.
Of the tresure that they brought
The lady would geue hem ryght noght,
Butt gaue yt to the wryghtes wyfe.
Thus the wryghtes garlond was feyre of hewe,
And hys wyfe bothe good and trewe:
There-of was he fulle blythe;
I take wytnes att gret and smalle,
Thus trewe bene good women alle
That nowe bene on lyve,
So come thryste on ther hedys
Whan they mombylle on ther bedys
Ther pater noster ryue.
Here ys wretyn a geste of the wryght
That hadde a garlond welle I-dyght,
The coloure wylle neuer fade.
Now god ?heuyn kyng
Graunt vs alle hys dere blessyng
Owre hertes for to glade;
And alle tho that doo her husbondys ryght,
Pray we to Ihesu fulle of myght,
That feyre mott hem byfalle,
And that they may come to heuen blys,
For thy dere moderys loue ther-of nott to mys,
Alle good wyues alle.
Now alle tho that thys tretys hath hard,
Ihesu graunt hem for her reward
As trew louers to be
As was the wryght vn-to hys wyfe
And sche to hym duryng her lyfe.
Amen, for charyte.
Here endyth the wryghtes processe trewe
Wyth hys garlond feyre of hewe
That neuer dyd fade the coloure.
It was made by the avyse
Of hys wywes moder wytty and wyse
Of flourys most of honoure,
1110
Of roses whyte ?le nott fade,
Whych floure alle ynglond doth glade
Wyth trewloues medelyd in syght;
Vn-to the whych floure I-wys
The loue of god and of the comenys
Subdued bene of ryght.
EXPLICIT
~ Anonymous Olde English,#NFDB
80:Emare
Jhesu, that ys kyng in trone,
As Thou shoope bothe sonne and mone,
And all that shalle dele and dyghte,
Now lene us grace such dedus to done,
In Thy blys that we may wone Men calle hyt heven lyghte;
And Thy modur Mary, hevyn qwene,
Bere our arunde so bytwene, 1
That semely ys of syght,
To thy Sone that ys so fre,
In heven wyth Hym that we may be,
That lord ys most of myght.
Menstrelles that walken fer and wyde,
Her and ther in every a syde,
In mony a dyverse londe,
Sholde, at her bygynnyng,
Speke of that ryghtwes kyng
That made both see and sonde.
Whoso wyll a stounde dwelle, 2
Of mykyll myrght y may you telle,
And mornyng ther amonge;
Of a lady fayr and fre,
Her name was called Emaré,
As I here synge in songe.
Her fadyr was an emperour
Of castell and of ryche towre;
Syr Artyus was hys nome.
He hadde bothe hallys and bowrys,
Frythes fayr, forestes wyth flowrys;
So gret a lord was none.
Weddedde he had a lady
That was both fayr and semely,
Whyte as whales bone:
Dame Erayne hette that emperes;
She was full of love and goodnesse;
So curtays lady was none.
50
Syr Artyus was the best manne
In the worlde that lyvede thanne,
Both hardy and therto wyght;
He was curtays in all thyng,
Bothe to olde and to yynge,
And well kowth dele and dyght. 3
He hadde but on chyld in hys lyve
Begeten on hys weddedde wyfe,
And that was fayr and bryght;
For sothe, as y may telle the,
They called that chyld Emaré,
That semely was of syght.
When she was of her modur born,
She was the fayrest creature borne
That yn the lond was thoo.
The emperes, that fayr ladye,
Fro her lord gan she dye,
Or hyt kowthe speke or goo.
The chyld, that was fayr and gent,
To a lady was hyt sente,
That men kalled Abro.
She thawghth hyt curtesye and thewe,
Golde and sylke for to sewe,
Amonge maydenes moo.
Abro tawghte thys mayden small,
Nortur that men useden in sale,
Whyle she was in her bowre.
She was curtays in all thynge,
Bothe to olde and to yynge,
And whyte as lylye-flowre.
Of her hondes she was slye;
All her loved that her sye,
Wyth menske and mychyl honour.
At the mayden leve we,
And at the lady fayr and fre,
And speke we of the Emperour.
The Emperour of gentyll blode
Was a curteys lorde and a gode,
In all maner of thynge.
51
Aftur, when hys wyf was dede,
And ledde hys lyf yn weddewede,
And myche loved playnge.
Sone aftur, yn a whyle,
The ryche Kynge of Cesyle
To the Emperour gan wende;
A ryche present wyth hym he browght,
A cloth that was wordylye wroght.
He wellcomed hym as the hende.
Syr Tergaunte, that nobyll knyght,
He presented the Emperour ryght,
And sette hym on hys kne,
Wyth that cloth rychyly dyght,
Full of stones ther hyt was pyght,
As thykke as hyt myght be:
Off topaze and rubyes
And othur stones of myche prys,
That semely wer to se;
Of crapowtes and nakette,
As thykke ar they sette,
For sothe, as y say the.
The cloth was dysplayed sone;
The Emperour lokede therupone
And myght hyt not se,
For glysteryng of the ryche ston;
Redy syght had he non,
And sayde, 'How may thys be?'
The Emperour sayde on hygh,
'Sertes, thys ys a fayry,
Or ellys a vanyté!'
The Kyng of Cysyle answered than,
'So ryche a jwell ys ther non
In all Crystyanté.'
The Emerayle dowghter of hethenes
Made thys cloth wythouten lees,
And wrowghte hyt all wyth pryde;
And purtreyed hyt wyth gret honour,
Wyth ryche golde and asowr
And stones on ylke a syde.
52
And, as the story telles in honde,
The stones that yn thys cloth stonde,
Sowghte they wer full wyde.
Seven wynter hyt was yn makynge,
Or hyt was browght to endynge,
In herte ys not to hyde.
In that on korner made was
Ydoyne and Amadas,
Wyth love that was so trewe;
For they loveden hem wyth honour,
Portrayed they wer wyth trewe-love-flour,
Of stones bryght of hewe:
Wyth carbunkull and safere,
Kassydonys and onyx so clere
Sette in golde newe,
Deamondes and rubyes,
And othur stones of mychyll pryse,
And menstrellys wyth her glewe.
In that othur corner was dyght
Trystram and Isowde so bryght,
That semely wer to se;
And for they loved hem ryght,
As full of stones ar they dyght,
As thykke as they may be:
Of topase and of rubyes,
And othur stones of myche pryse,
That semely wer to se;
Wyth crapawtes and nakette,
Thykke of stones ar they sette,
For sothe, as y say the.
In the thyrdde korner, wyth gret honour,
Was Florys and Dam Blawncheflour,
As love was hem betwene;
For they loved wyth honour,
Purtrayed they wer wyth trewe-love-flour,
Wyth stones bryght and shene:
Ther wer knyghtus and senatowres,
Emerawdes of gret vertues,
To wyte wythouten wene;
53
Deamoundes and koralle,
Perydotes and crystall,
And gode garnettes bytwene.
In the fowrthe korner was oon,
Of Babylone the Sowdan sonne,
The Amerayles dowghtyr hym by.
For hys sake the cloth was wrowght;
She loved hym in hert and thowght,
As testymoyeth thys storye.
The fayr mayden her byforn
Was portrayed an unykorn,
Wyth hys horn so hye;
Flowres and bryddes on ylke a syde,
Wyth stones that wer sowght wyde,
Stuffed wyth ymagerye.
When the cloth to ende was wrowght,
To the Sowdan sone hyt was browght,
That semely was of syghte.
'My fadyr was a nobyll man;
Of the Sowdan he hyt wan
Wyth maystrye and wyth myghth.
For gret love he gaf hyt me;
I brynge hyt the in specyalté;
Thys cloth ys rychely dyght.'
He gaf hyt the emperour;
He receyved hyt wyth gret honour,
And thonkede hym fayr and ryght.
The Kyng of Cesyle dwelled ther
As long as hys wyll wer,
Wyth the Emperour for to play;
And when he wolde wende,
He toke hys leve at the hende,
And wente forth on hys way.
Now remeveth thys nobyll kyng.
The Emperour aftur hys dowghtur hadde longyng,
To speke wyth that may.
Messengeres forth he sent
Aftyr the mayde fayr and gent,
That was bryght as someres day.
54
Messengeres dyghte hem in hye;
Wyth myche myrthe and melodye,
Forth gon they fare,
Both by stretes and by stye,
Aftur that fayr lady,
Was godely unthur gare.
Her norysse, that hyghte Abro,
Wyth her she goth forth also,
And wer sette in a chare.
To the Emperour gan they go;
He come ayeyn hem a myle or two;
A fayr metyng was there.
The mayden, whyte as lylye flour,
Lyghte ayeyn her fadyr the Emperour;
Two knyghtes gan her lede.
Her fadyr that was of gret renowne,
That of golde wered the crowne,
Lyghte of hys stede.
When they wer bothe on her fete,
He klypped her and kyssed her swete,
And bothe on fote they yede.
They wer glad and made good chere;
To the palys they yede in fere,
In romans as we rede.
Then the lordes that wer grete,
They wesh and seten doun to mete,
And folk hem served swythe.
The mayden that was of sembelant swete,
Byfore her owene fadur sete,
The fayrest wommon on lyfe;
That all hys hert and all hys thowghth
Her to love was yn browght:
He byhelde her ofte sythe.
So he was anamored hys thowghtur tyll,
Wyth her he thowghth to worche hys wyll,
And wedde her to hys wyfe.
And when the metewhyle was don,
Into hys chambur he wente son
55
And called hys counseyle nere.
He bad they shulde sone go and come,
And gete leve of the Pope of Rome
To wedde that mayden clere.
Messengeres forth they wente.
They durste not breke hys commandement,
And erles wyth hem yn fere.
They wente to the courte of Rome,
And browghte the Popus bullus sone,
To wedde hys dowghter dere.
Then was the Emperour gladde and blythe,
And lette shape a robe swythe
Of that cloth of golde;
And when hyt was don her upon,
She semed non erthely wommon,
That marked was of molde.
Then seyde the Emperour so fre,
'Dowghtyr, y woll wedde the,
Thow art so fresh to beholde.'
Then sayde that wordy unthur wede,
'Nay syr, God of heven hyt forbede,
That ever do so we shulde!
'Yyf hyt so betydde that ye me wedde
And we shulde play togedur in bedde,
Bothe we were forlorne!
The worde shulde sprynge fer and wyde;
In all the worlde on every syde
The worde shulde be borne.
Ye ben a lorde of gret pryce,
Lorde, lette nevur such sorow aryce:
Take God you beforne!
That my fadur shulde wedde me,
God forbede that I hyt so se,
That wered the crowne of thorne!'
The Emperour was ryght wrothe,
And swore many a gret othe,
That deed shulde she be.
He lette make a nobull boot,
And dede her theryn, God wote,
56
In the robe of nobull ble.
She moste have wyth her no spendyng,
Nothur mete ne drynke,
But shate her ynto the se.
Now the lady dwelled thore,
Wythowte anker or ore,
And that was gret pyté!
Ther come a wynd, y unthurstonde,
And blewe the boot fro the londe,
Of her they lost the syght.
The Emperour hym bethowght
That he hadde all myswrowht,
And was a sory knyghte.
And as he stode yn studyynge,
He fell down in sowenynge,
To the erthe was he dyght.
Grete lordes stode therby,
And toke yn the Emperour hastyly,
And comforted hym fayr and ryght.
When he of sownyng kovered was,
Sore he wepte and sayde, 'Alas,
For my dowhter dere!
Alas, that y was made man,
Wrecched kaytyf that I hyt am!'
The teres ronne by hys lere.
'I wrowght ayeyn Goddes lay
To her that was so trewe of fay.
Alas, why ner she here!'
The teres lasshed out of hys yghen;
The grete lordes that hyt syghen
Wepte and made yll chere.
Ther was nothur olde ny yynge
That kowthe stynte of wepynge,
For that comely unthur kelle.
Into shypys faste gan they thrynge,
Forto seke that mayden yynge,
That was so fayr of flesh and fell.
They her sowght ovurall yn the see
And myghte not fynde that lady fre,
57
Ayeyn they come full snell.
At the Emperour now leve we,
And of the lady yn the see,
I shall begynne to tell.
The lady fleted forth alone;
To God of heven she made her mone,
And to Hys modyr also.
She was dryven wyth wynde and rayn,
Wyth stronge stormes her agayn,
Of the watur so blo.
As y have herd menstrelles syng yn sawe,
Hows ny lond myghth she non knowe,
Aferd she was to go.
She was so dryven fro wawe to wawe,
She hyd her hede and lay full lowe,
For watyr she was full woo.
Now thys lady dwelled thore
A good seven nyghth and more,
As hyt was Goddys wylle;
Wyth carefull herte and sykyng sore,
Such sorow was here yarked yore,
And ever lay she styll.
She was dryven ynto a lond,
Thorow the grace of Goddes sond,
That all thyng may fulfylle.
She was on the see so harde bestadde,
For hungur and thurste almost madde.
Woo worth wederus yll!
She was dryven into a lond
That hyghth Galys, y unthurstond,
That was a fayr countré.
The kyngus steward dwelled ther bysyde,
In a kastell of mykyll pryde;
Syr Kadore hyght he.
Every day wolde he go,
And take wyth hym a sqwyer or two,
And play hym by the see.
On a tyme he toke the eyr
Wyth two knyghtus gode and fayr;
58
The wedur was lythe of le.
A boot he fond by the brym,
And a glysteryng thyng theryn,
Therof they hadde ferly.
They went forth on the sond
To the boot, y unthurstond,
And fond theryn that lady.
She hadde so longe meteles be
That hym thowht gret dele to se;
She was yn poynt to dye.
They askede her what was her name:
She chaunged hyt ther anone,
And sayde she hette Egaré.
Syr Kadore hadde gret pyté;
He toke up the lady of the see,
And hom gan her lede.
She hadde so longe meteles be,
She was wax lene as a tre,
That worthy unthur wede.
Into hys castell when she came,
Into a chawmbyr they her namm,
And fayr they gan her fede,
Wyth all delycyus mete and drynke
That they myghth hem on thynke,
That was yn all that stede.
When that lady, fayr of face,
Wyth mete and drynke kevered was,
And had colour agayne,
She tawghte hem to sewe and marke
All maner of sylkyn werke;
Of her they wer full fayne.
She was curteys yn all thyng,
Bothe to olde and to yynge,
I say yow for certeyne.
She kowghthe werke all maner thyng
That fell to emperour or to kyng,
Erle, barown or swayne.
Syr Kadore lette make a feste
59
That was fayr and honeste,
Wyth hys lorde, the kynge.
Ther was myche menstralsé,
Trommpus, tabours and sawtré,
Bothe harpe and fydyllyng.
The lady that was gentyll and small
In kurtull alone served yn hall,
Byfore that nobull kyng.
The cloth upon her shone so bryghth
When she was theryn ydyghth,
She semed non erthly thyng.
The kyng loked her upon,
So fayr a lady he sygh nevur non:
Hys herte she hadde yn wolde.
He was so anamered of that syghth,
Of the mete non he myghth,
But faste gan her beholde.
She was so fayr and gent,
The kynges love on her was lent,
In tale as hyt ys tolde.
And when the metewhyle was don,
Into the chambur he wente son,
And called hys barouns bolde.
Fyrst he called Syr Kadore,
And othur knyghtes that ther wore,
Hastely come hym tyll.
Dukes and erles, wyse of lore,
Hastely come the kyng before
And askede what was hys wyll.
Then spakke the ryche yn ray,
To Syr Kadore gan he say
Wordes fayr and stylle:
'Syr, whenns ys that lovely may
That yn the halle served thys day?
Tell my yyf hyt be thy wyll.'
Then sayde syr Kadore, y unthurstonde,
'Hyt ys an erles thowghtur of ferre londe,
That semely ys to sene.
I sente aftur her certeynlye
60
To teche my chylderen curtesye,
In chambur wyth hem to bene.
She ys the konnyngest wommon,
I trowe, that be yn Crystendom,
Of werke that y have sene.'
Then sayde that ryche raye,
'I wyll have that fayr may
And wedde her to my quene.'
The nobull kyng, verament,
Aftyr hys modyr he sent
To wyte what she wolde say.
They browght forth hastely
That fayr mayde Egarye;
She was bryghth as someres day.
The cloth on her shon so bryght
When she was theryn dyght,
And herself a gentell may,
The olde qwene sayde anon,
'I sawe never wommon
Halvendell so gay!'
The olde qwene spakke wordus unhende
And sayde, 'Sone, thys ys a fende,
In thys wordy wede!
As thou lovest my blessynge,
Make thou nevur thys weddynge,
Cryst hyt the forbede!'
Then spakke the ryche ray,
'Modyr, y wyll have thys may!'
And forth gan her lede.
The olde qwene, for certayne,
Turnede wyth ire hom agayne,
And wolde not be at that dede.
The kyng wedded that lady bryght;
Grete purvyance ther was dyghth,
In that semely sale.
Grete lordes wer served aryght,
Duke, erle, baron and knyghth,
Both of grete and smale.
Myche folke, forsothe, ther was,
61
And therto an huge prese,
As hyt ys tolde yn tale.
Ther was all maner thyng
That fell to a kyngus weddyng,
And mony a ryche menstralle.
When the mangery was done,
Grete lordes departed sone,
That semely were to se.
The kynge belafte wyth the qwene;
Moch love was hem betwene,
And also game and gle.
She was curteys and swete,
Such a lady herde y nevur of yete;
They loved both wyth herte fre.
The lady that was both meke and mylde
Conceyved and wente wyth chylde,
As God wolde hyt sholde be.
The kyng of France yn that tyme
Was besette wyth many a Sarezyne,
And cumbered all in tene;
And sente aftur the kyng of Galys,
And othur lordys of myche prys,
That semely were to sene.
The kyng of Galys, in that tyde,
Gedered men on every syde,
In armour bryght and shene.
Then sayde the kyng to Syr Kadore
And othur lordes that ther wore,
'Take good hede to my qwene.'
The kyng of Fraunce spared none,
But sent for hem everychone,
Both kyng, knyghth and clerke.
The steward bylaft at home
To kepe the qwene whyte as fome,
He come not at that werke.
She wente wyth chylde yn place,
As longe as Goddus wyll was,
That semely unthur serke;
Thyll ther was of her body
62
A fayr chyld borne and a godele;
Hadde a dowbyll kyngus marke. 4
They hyt crystened wyth grete honour
And called hym Segramour:
Frely was that fode.
Then the steward, Syr Kadore,
A nobull lettur made he thore,
And wrowghte hyt all wyth gode.
He wrowghte hyt yn hyghynge
And sente hyt to hys lorde the kynge,
That gentyll was of blode.
The messenger forth gan wende,
And wyth the kyngus modur gan lende,
And ynto the castell he yode.
He was resseyved rychely,
And she hym askede hastyly
How the qwene hadde spedde.
'Madame, ther ys of her yborne
A fayr man-chylde, y tell you beforne,
And she lyth in her bedde.'
She gaf hym for that tydynge
A robe and fowrty shylynge,
And rychely hym cladde.
She made hym dronken of ale and wyne,
And when she sawe that hyt was tyme,
Tho chambur she wolde hym lede.
And when he was on slepe browght,
The qwene that was of wykked thowght,
Tho chambur gan she wende.
Hys letter she toke hym fro,
In a fyre she brente hyt tho;
Of werkes she was unhende.
Another lettur she made wyth evyll,
And sayde the qwene had born a devyll;
Durste no mon come her hende.
Thre heddes hadde he there,
A lyon, a dragon, and a beere:
A fowll feltred fende.
63
On the morn when hyt was day,
The messenger wente on hys way,
Bothe by stye and strete;
In trwe story as y say,
Tyll he come theras the kynge laye,
And speke wordus swete.
He toke the kyng the lettur yn honde,
And he hyt redde, y unthurstonde,
The teres downe gan he lete.
And as he stode yn redyng,
Downe he fell yn sowenyng,
For sorow hys herte gan blede.
Grete lordes that stode hym by
Toke up the kyng hastely;
In herte he was full woo.
Sore he grette and sayde, 'Alas,
That y evur man born was!
That hyt evur shullde be so.
Alas, that y was made a kynge,
And sygh wedded the fayrest thyng
That on erthe myght go.
That evur Jesu hymself wolde sende
Such a fowle, lothly fende
To come bytwene us too.'
When he sawe hyt myght no bettur be,
Anothur lettur then made he,
And seled hyt wyth hys sele.
He commanded yn all thynge
To kepe well that lady yynge
Tyll she hadde her hele;
Bothe gode men and ylle
To serve her at her wylle,
Bothe yn wo and wele.
He toke thys lettur of hys honde,
And rode thorow the same londe,
By the kyngus modur castell.
And then he dwelled ther all nyght;
He was resseyved and rychely dyght
And wyst of no treson.
64
He made hym well at ese and fyne,
Bothe of brede, ale and wyne,
And that berafte hym hys reson.
When he was on slepe browght,
The false qwene hys lettur sowghte.
Into the fyre she kaste hyt downe:
Another lettur she lette make,
That men sholde the lady take,
And lede her owt of towne,
And putte her ynto the see,
In that robe of ryche ble,
The lytyll chylde her wyth;
And lette her have no spendyng,
For no mete ny for drynke,
But lede her out of that kyth.
'Upon payn of chylde and wyfe
And also upon your owene lyfe, 5
Lette her have no gryght!'
The messenger knewe no gyle,
But rode hom mony a myle,
By forest and by fryght.
And when the messenger come home,
The steward toke the lettur sone,
And bygan to rede.
Sore he syght and sayde, 'Alas,
Sertes thys ys a fowle case,
And a delfull dede!'
And as he stode yn redyng,
He fell downe yn swonygne;
For sorow hys hert gan blede.
Ther was nothur olde ny yynge,
That myghte forbere of wepynge
For that worthy unthur wede.
The lady herde gret dele yn halle;
On the steward gan she calle,
And sayde, 'What may thys be?'
Yyf anythyng be amys,
Tell me what that hyt ys,
And lette not for me.'
65
Then sayde the steward, verament,
'Lo, her a lettur my lord hath sente,
And therfore woo ys me!'
She toke the lettur and bygan to rede;
Then fonde she wryten all the dede,
How she moste ynto the see.
'Be stylle, syr,' sayde the qwene,
'Lette syche mornynge bene;
For me have thou no kare.
Loke thou be not shente,
But do my lordes commaundement,
God forbede thou spare.
For he weddede so porely
On me, a sympull lady,
He ys ashamed sore.
Grete well my lord fro me,
So gentyll of blode yn Cristyanté,
Gete he nevur more!'
Then was ther sorow and myche woo,
When the lady to shype shulde go;
They wepte and wronge her hondus.
The lady that was meke and mylde,
In her arme she bar her chylde,
And toke leve of the londe.
When she wente ynto the see
In that robe of ryche ble,
Men sowened on the sonde.
Sore they wepte and sayde, 'Alas,
Certys thys ys a wykked kase!
Wo worth dedes wronge!'
The lady and the lytyll chylde
Fleted forth on the watur wylde,
Wyth full harde happes.
Her surkote that was large and wyde,
Therwyth her vysage she gan hyde,
Wyth the hynthur lappes;
She was aferde of the see,
And layde her gruf uponn a tre,
The chylde to her pappes.
66
The wawes that were grete and strong,
On the bote faste they thonge,
Wyth mony unsemely rappes.
And when the chyld gan to wepe,
Wyth sory herte she songe hyt aslepe,
And putte the pappe yn hys mowth,
And sayde, 'Myghth y onus gete lond,
Of the watur that ys so stronge,
By northe or by sowthe,
Wele owth y to warye the, see,
I have myche shame yn the!'
And evur she lay and growht;
Then she made her prayer
To Jhesu and Hys modur dere,
In all that she kowthe.
Now thys lady dwelled thore
A full sevene nyght and more,
As hyt was Goddys wylle;
Wyth karefull herte and sykyng sore,
Such sorow was her yarked yore,
And she lay full stylle.
She was dryven toward Rome,
Thorow the grace of God yn trone,
That all thyng may fulfylle.
On the see she was so harde bestadde,
For hungur and thurste allmost madde,
Wo worth chawnses ylle!
A marchaunte dwelled yn that cyté,
A ryche mon of golde and fee,
Jurdan was hys name.
Every day wolde he
Go to playe hym by the see,
The eyer forto tane.
He wente forth yn that tyde,
Walkynge by the see syde,
All hymselfe alone.
A bote he fonde by the brymme
And a fayr lady therynne,
That was ryght wo-bygone.
67
The cloth on her shon so bryght,
He was aferde of that syght,
For glysteryng of that wede;
And yn hys herte he thowghth ryght
That she was non erthyly wyght;
He sawe nevur non such yn leede. 6
He sayde, 'What hette ye, fayr ladye?'
'Lord,' she sayde, 'y hette Egarye,
That lye her, yn drede.'
Up he toke that fayre ladye
And the yonge chylde her by,
And hom he gan hem lede.
When he come to hys byggynge,
He welcomed fayr that lady yynge
That was fayr and bryght;
And badde hys wyf yn all thynge,
Mete and drynke forto brynge
To the lady ryght.
'What that she wyll crave,
And her mowth wyll hyt have,
Loke hyt be redy dyght.
She hath so longe meteles be,
That me thynketh grette pyté;
Conforte her yyf thou myght.'
Now the lady dwelles ther,
Wyth alle metes that gode were,
She hedde at her wylle.
She was curteys yn all thyng,
Bothe to olde and to yynge;
Her loved bothe gode and ylle.
The chylde bygan forto thryfe;
He wax the fayrest chyld on lyfe,
Whyte as flour on hylle.
And she sewed sylke werk yn bour,
And tawghte her sone nortowre,
But evyr she mornede stylle.
When the chylde was seven yer olde,
He was bothe wyse and bolde,
68
And wele made of flesh and bone;
He was worthy unthur wede
And ryght well kowthe pryke a stede;
So curtays a chylde was none.
All men lovede Segramowre,
Bothe yn halle and yn bowre,
Whersoevur he gan gone.
Leve we at the lady clere of vyce,
And speke of the kyng of Galys,
Fro the sege when he come home.
Now the sege broken ys,
The kyng come home to Galys,
Wyth mykyll myrthe and pryde;
Dukes and erles of ryche asyce,
Barones and knyghtes of mykyll pryse,
Come rydynge be hys syde.
Syr Kadore, hys steward thanne,
Ayeyn hym rode wyth mony a man,
As faste as he myght ryde.
He tolde the kyng aventowres
Of hys halles and hys bowres,
And of hys londys wyde.
The kyng sayde, 'By Goddys name,
Syr Kadore, thou art to blame
For thy fyrst tellynge!
Thow sholdest fyrst have tolde me
Of my lady Egaré,
I love most of all thyng!'
Then was the stewardes herte wo,
And sayde, 'Lorde, why sayst thou so?
Art not thou a trewe kynge?
Lo her, the lettur ye sente me,
Yowr owene self the sothe may se;
I have don your byddynge.'
The kyng toke the lettur to rede,
And when he sawe that ylke dede,
He wax all pale and wanne.
Sore he grette and sayde, 'Alas,
That evur born y was,
69
Or evur was made manne!
Syr Kadore, so mot y the,
Thys lettur come nevur fro me;
I telle the her anone!'
Bothe they wepte and yaf hem ylle.
'Alas!' he sayde, 'Saf Goddys wylle!'
And both they sowened then.
Grete lordes stode by,
And toke up the kyng hastyly;
Of hem was grete pyté;
And when they both kevered were,
The kyng toke hym the letter ther
Of the heddys thre.
'A, lord,' he sayde, 'be Goddus grace,
I sawe nevur thys lettur yn place!
Alas, how may thys be?'
Aftur the messenger ther they sente,
The kyng askede what way he went:
'Lord, be your modur fre.'
'Alas!' then sayde the kynge,
'Whethur my modur wer so unhende
To make thys treson?
By my krowne she shall be brent,
Wythowten any othur jugement;
That thenketh me best reson!'
Grete lordes toke hem betwene
That they wolde exyle the qwene
And berefe her hyr renowne.
Thus they exiled the false qwene
And byrafte her hyr lyflothe clene:
Castell, towre and towne.
When she was fled ovur the see fome,
The nobull kyng dwelled at hom,
Wyth full hevy chere;
Wyth karefull hert and drury mone,
Sykynges made he many on
For Egarye the clere.
And when he sawe chylderen play,
He wepte and sayde, 'Wellawey,
70
For my sone so dere!'
Such lyf he lyved mony a day,
That no mon hym stynte may,
Fully seven yere.
Tyll a thowght yn hys herte come,
How hys lady whyte as fome,
Was drowned for hys sake.
'Thorow the grace of God yn trone,
I woll to the Pope of Rome,
My penans for to take!'
He lette ordeyne shypus fele
And fylled hem full of wordes wele,
Hys men mery wyth to make.
Dolys he lette dyghth and dele,
For to wynnen hym sowles hele;
To the shyp he toke the gate.
Shypmen that wer so mykyll of pryce,
Dyght her takull on ryche acyse,
That was fayr and fre.
They drowgh up sayl and leyd out ore;
The wynde stode as her lust wore,
The wethur was lythe on le.
They sayled over the salt fome,
Thorow the grace of God in trone,
That most ys of powsté.
To that cyté, when they come,
At the burgeys hous hys yn he nome,
Theras woned Emarye.
Emaré called her sone
Hastely to here come
Wythoute ony lettynge,
And sayde, 'My dere sone so fre,
Do a lytull aftur me,
And thou shalt have my blessynge.
Tomorowe thou shall serve yn halle,
In a kurtyll of ryche palle,
Byfore thys nobull kyng.
Loke, sone, so curtays thou be,
That no mon fynde chalange to the
71
In no manere thynge!
When the kyng ys served of spycerye,
Knele thou downe hastylye,
And take hys hond yn thyn.
And when thou hast so done,
Take the kuppe of golde sone,
And serve hym of the wyne.
And what that he speketh to the,
Cum anon and tell me,
On Goddus blessyng and myne!'
The chylde wente ynto the hall,
Among the lordes grete and small,
That lufsumme wer unthur lyne.
Then the lordes that wer grete,
Wysh and wente to her mete;
Menstrelles browght yn the kowrs.
The chylde hem served so curteysly,
All hym loved that hym sy,
And spake hym gret honowres.
Then sayde all that loked hym upon,
So curteys a chylde sawe they nevur non,
In halle ny yn bowres.
The kynge sayde to hym yn game,
'Swete sone, what ys thy name?'
'Lorde,' he seyd, 'y hyghth Segramowres.'
Then that nobull kyng
Toke up a grete sykynge,
For hys sone hyght so;
Certys, wythowten lesynge,
The teres out of hys yen gan wryng;
In herte he was full woo.
Neverthelese, he lette be,
And loked on the chylde so fre,
And mykell he lovede hym thoo.
The kyng sayde to the burgeys anon,
'Swete syr, ys thys thy sone?'
The burgeys sayde, 'Yoo.'
Then the lordes that wer grete
72
Whesshen ayeyn aftyr mete,
And then come spycerye.
The chylde that was of chere swete,
On hys kne downe he sete,
And served hym curteyslye.
The kynge called the burgeys hym tyll,
And sayde, 'Syr, yf hyt be thy wyll,
Yyf me thys lytyll body!
I shall hym make lorde of town and towr;
Of hye halles and of bowre,
I love hym specyally.'
When he had served the kyng at wylle,
Fayr he wente hys modyr tyll
And tellys her how hyt ys.
'Soone, when he shall to chambur wende,
Take hys hond at the grete ende,
For he ys thy fadur, ywysse;
And byd hym come speke wyth Emaré,
That changed her name to Egaré,
In the londe of Galys.'
The chylde wente ayeyn to halle,
Amonge the grete lordes alle,
And served on ryche asyse.
When they wer well at ese afyne,
Bothe of brede, ale and wyne,
They rose up, more and myn.
When the kyng shulde to chambur wende,
He toke hys hond at the grete ende,
And fayre he helpe hym yn;
And sayde, 'Syr, yf your wyll be,
Take me your honde and go wyth me,
For y am of yowr kynne!
Ye shull come speke wyth Emaré
That chaunged her nome to Egaré,
That berys the whyte chynne.'
The kyng yn herte was full woo
When he herd mynge tho
Of her that was hys qwene;
And sayde, 'Sone, why sayst thou so?
73
Wherto umbraydest thou me of my wo?
That may never bene!'
Nevurtheles wyth hym he wente;
Ayeyn hem come the lady gent,
In the robe bryght and shene.
He toke her yn hys armes two,
For joye they sowened, both to,
Such love was hem bytwene.
A joyfull metyng was ther thore,
Of that lady, goodly unthur gore,
Frely in armes to folde.
Lorde, gladde was Syr Kadore,
And othur lordes that ther wore,
Semely to beholde.
Of the lady that was put yn the see,
Thorow grace of God in Trinité,
That was kevered of cares colde.
Leve we at the lady whyte as flour,
And speke we of her fadur the emperour,
That fyrste thys tale of ytolde.
The Emperour her fadyr then
Was woxen an olde man,
And thowght on hys synne:
Of hys thowghtyr Emaré
That was putte ynto the see,
That was so bryght of skynne.
He thowght that he wolde go,
For hys penance to the Pope tho
And heven for to wynne.
Messengeres he sente forth sone,
And they come to the kowrt of Rome
To take her lordes inne.
Emaré prayde her lord, the kyng,
'Syr, abyde that lordys komyng
That ys so fayr and fre.
And, swete syr, yn all thyng,
Aqweynte you wyth that lordyng,
Hyt ys worshyp to the.'
The kyng of Galys seyde than,
74
'So grete a lord ys ther non,
Yn all Crystyanté.'
'Now, swete syr, whatevur betyde,
Ayayn that grete lord ye ryde,
And all thy knyghtys wyth the.'
Emaré tawghte her sone yynge,
Ayeyn the Emperour komynge,
How that he sholde done:
'Swete sone, yn all thyng
Be redy wyth my lord the kyng,
And be my swete sone!
When the Emperour kysseth thy fadur so fre,
Loke yyf he wyll kysse the,
Abowe the to hym sone;
And bydde hym come speke wyth Emaré,
That was putte ynto the see,
Hymself yaf the dome.'
Now kometh the Emperour of pryse;
Ayeyn hym rode the kyng of Galys,
Wyth full mykull pryde.
The chyld was worthy unthur wede,
A satte upon a nobyll stede,
By hys fadyr syde;
And when he mette the Emperour,
He valed hys hode wyth gret honour
And kyssed hym yn that tyde;
And othur lordys of gret valowre,
They also kessed Segramowre;
In herte ys not to hyde.
The Emperours hert anamered gretlye
Of the chylde that rode hym by
Wyth so lovely chere.
Segramowre he stayde hys stede;
Hys owene fadur toke good hede,
And othur lordys that ther were.
The chylde spake to the Emperour,
And sayde, 'Lord, for thyn honour,
My worde that thou wyll here:
Ye shull come speke wyth Emaré
75
That changede her name to Egaré,
That was thy thowghthur dere.'
The Emperour wax all pale,
And sayde, 'Sone, why umbraydest me of bale,
And thou may se no bote?'
'Syr, and ye wyll go wyth me,
I shall the brynge wyth that lady fre,
That ys lovesom on to loke.'
Nevurthelesse, wyth hym he wente;
Ayeyn hym come that lady gent,
Walkynge on her fote.
And the Emperour alyghte tho,
And toke her yn hys armes two,
And clypte and kyssed her sote.
Ther was a joyfull metynge
Of the Emperour and of the Kynge,
And also of Emaré;
And so ther was of Syr Segramour,
That aftyr was emperour:
A full gode man was he.
A grette feste ther was holde,
Of erles and barones bolde,
As testymonyeth thys story.
Thys ys on of Brytayne layes
That was used by olde dayes,
Men callys 'Playn d'Egarye.'
Jhesus, that settes yn Thy trone,
So graunte us wyth The to wone
In thy perpetuall glorye! Amen.
~ Anonymous,#NFDB
81:The Avowyng Of Arthur
He that made us on the mulde,
And fair fourmet the folde,
Atte His will, as He wold,
The see and the sande,
Giffe hom joy that will here
Of dughti men and of dere,
Of haldurs that before us were,
That lifd in this londe.
One was Arther the Kinge,
Wythowtun any letting;
Wyth him was mony lordinge
Hardi of honde.
Wice and war ofte thay were,
Bold undur banere,
And wighte weppuns wold were,
And stifly wold stond.
This is no fantum ne no fabull;
Ye wote wele of the Rowun Tabull,
Of prest men and priveabull,
Was holdun in prise:
Chevetan of chivalry,
Kyndenesse and curtesy,
Hunting full warly,
As wayt men and wise.
To the forest thay fare
To hunte atte buk and atte bare,
To the herte and to the hare,
That bredus in the rise.
The King atte Carlele he lay;
The hunter cummys on a day Sayd, 'Sir, ther walkes in my way
A well grim gryse.
'He is a balefull bare Seche on segh I nevyr are:
He hase wroghte me mycull care
And hurte of my howundes,
Slayn hom downe slely
Wyth feghting full furcely.
674
Wasse ther none so hardi
Durste bide in his bandus.
On him spild I my spere
And mycull of my nothir gere.
Ther moue no dintus him dere,
Ne wurche him no wowundes.
He is masly made All offellus that he bade.
Ther is no bulle so brade
That in frith foundes.
'He is hegher thenne a horse,
That uncumly corse;
In fayth, him faylis no force
Quen that he schalle feghte!
And therto, blake as a bere,
Feye folk will he fere:
Ther may no dyntus him dere,
Ne him to dethe dighte.
Quen he quettus his tusshes,
Thenne he betus on the busshes:
All he rives and he russhes,
That the rote is unryghte.
He hase a laythelych luffe:
Quen he castus uppe his stuffe,
Quo durst abide him a buffe,
Iwisse he were wighte.'
He sais, 'In Ingulwode is hee.'
The tother biddus, 'Lette him bee.
We schall that Satnace see,
Giffe that he be thare.'
The King callut on knyghtis thre:
Himselvun wold the fuyrthe be.
He sayd, 'There schalle no mo mené
Wynde to the bore.'
Bothe Kay and Sir Gauan
And Bowdewynne of Bretan,
The hunter and the howundus squayn
Hase yarket hom yare.
The Kinge hase armut him in hie,
And tho thre buirnes hym bie;
675
Now ar thay fawre alle redie,
And furthe conne thay fare.
Unto the forest thay weynde
That was hardy and heynde.
The hunter atte the northe ende
His bugull con he blaw,
Uncoupult kenettis as he couthe;
Witturly thay soghte the southe Raches wyth opon mouthe
Rennyng on a raw
Funde fute of the bore,
Faste folutte to him thore.
Quen that he herd, he hade care;
To the denne conne he draw:
He sloghe hom downe slely
Wyth feghting full fuyrsly;
But witte ye, sirs, witturly,
He stode butte litull awe.
Thay held him fast in his hold;
He brittunt bercelettus bold,
Bothe the yunge and the old,
And rafte hom the rest.
The raches comun rennyng him by,
And bayet him full boldely,
Butte ther was non so hardy
Durste on the fynde fast.
Thenne the hunter sayd, 'Lo, him thare!
Yaw thar, such him no mare!
Now may ye sone to him fare;
Lette see quo dose beste.
Yaw thar, such him nevyr more!
Butte sette my hed opon a store
Butte giffe he flaey yo all fawre,
That griselich geste!'
Thenne the hunter turnes home agayn.
The King callut on Sir Gauan,
On Bawdewin of Bretan,
And on kene Kay.
He sayd, 'Sirs, in your cumpany,
676
Myne avow make I:
Were he nevyr so hardy,
Yone Satenas to say To brittun him and downe bringe,
Wythoute any helpinge,
And I may have my levynge
Hen till tomorne atte day!
And now, sirs, I cummaunde yo
To do as I have done nowe:
Ichone make your avowe.'
Gladdely grawuntutte thay.
Then unsquarut Gauan
And sayd godely agayn,
'I avowe, to Tarne Wathelan,
To wake hit all nyghte.'
'And I avow,' sayd Kaye,
'To ride this forest or daye,
Quoso wernes me the waye,
Hym to dethe dighte.'
Quod Baudewyn, 'To stynte owre strife,
I avow bi my life
Nevyr to be jelus of my wife,
Ne of no birde bryghte;
Nere werne no mon my mete
Quen I gode may gete;
Ne drede my dethe for no threte
Nauthir of king ner knyghte.'
Butte now thay have thayre vowes made,
Thay buskutte hom and furth rade
To hold that thay heghte hade,
Ichone sere way.
The King turnus to the bore;
Gauan, wythoutun any more,
To the tarne con he fore,
To wake hit to day.
Thenne Kay, as I conne roune,
He rode the forest uppe and downe.
Boudewynne turnes to toune
Sum that his gate lay,
And sethun to bed bownus he;
Butte carpe we now of ther othir thre,
677
How thay prevyd hor wedde-fee,
The sothe for to say.
Furst, to carpe of oure Kinge,
Hit is a kyndelich thinge Atte his begynnyng,
Howe he dedde his dede.
Till his houndus con he hold;
The bore, wyth his brode schilde,
Folut hom fast in the filde
And spillutte hom on gode spede.
Then the Kinge con crye,
And carputte of venerie
To make his howundus hardi Hovut on a stede.
Als sone as he come thare,
Agaynus him rebowndet the bare:
He se nevyr no syghte are
So sore gerutte him to drede.
He hade drede and doute
Of him that was stirrun and stowte;
He began to romy and rowte,
And gapes and gones.
Men myghte noghte his cowch kenne
For howundes and for slayn men
That he hade draun to his denne
And brittunt all to bonus.
Thenne his tusshes con he quette,
Opon the Kinge for to sette;
He liftis uppe, wythoutun lette,
Stokkes and stonis.
Wyth wrathe he begynnus to wrote:
He ruskes uppe mony a rote
Wyth tusshes of thre fote,
So grisly he gronus.
Thenne the Kinge spanos his spere
Opon that bore for to bere;
Ther may no dyntus him dere,
So sekir was his schilde.
The grete schafte that was longe
678
All to spildurs hit spronge;
The gode stede that was stronge
Was fallun in the filde.
As the bore had mente,
He gave the King such a dinte,
Or he myghte his bridull hente,
That he myghte evyr hit fele.
His stede was stonet starke ded:
He sturd nevyr owte of that sted.
To Jhesu a bone he bede,
Fro wothes hym weylde.
Thenne the King in his sadul sete,
And wightely wan on his fete.
He prays to Sayn Margarete
Fro wathes him ware;
Did as a dughty knyghte Brayd oute a brand bryghte
And heve his schild opon highte,
For spild was his spere.
Sethun he buskette him yare,
Squithe, wythoutun any mare,
Agaynus the fynde for to fare
That hedoes was of hiere.
So thay cowunturt in the fild:
For all the weppuns that he myghte weld,
The bore brittunt his schild
On brest he conne bere.
There downe knelus he
And prayus till Him that was so fre:
'Send me the victoré!
This Satanas me sekes.'
All wroth wex that sqwyne,
Blu, and brayd uppe his bryne;
As kylne other kechine,
Thus rudely he rekes.
The Kynge myghte him noghte see,
Butte lenyt hym doune bi a tree,
So nyghe discumford was hee
For smelle other smekis.
And as he neghet bi a noke,
679
The King sturenly him stroke,
That both his brees con blake;
His maistry he mekes.
Thus his maistry mekes he
Wyth dyntus that werun dughté.
Were he nevyr so hardé,1
Thus bidus that brothe.
The Kinge, wyth a nobull brande,
He mette the bore comande:
On his squrd, till his hande,
He rennes full rathe.
He bare him inne atte the throte:
He hade no myrth of that mote He began to dotur and dote
Os he hade keghet scathe.
Wyth sit siles he adowne.
To brittun him the King was bowne,
And sundurt in that sesun
His brode schildus bothe.
The King couthe of venery:
Colurt him full kyndely.
The hed of that hardy
He sette on a stake.
Sethun brittuns he the best
As venesun in forest;
Bothe the thonge and lees
He hongus on a noke.
There downe knelys hee
That loves hur that is free;
Sayd, 'This socur thou hase send me
For thi Sune sake!'
If he were in a dale depe,
He hade no knyghte him to kepe.
Forwerré, slidus he on slepe:
No lengur myghte he wake.
The King hase fillut his avowe.
Of Kay carpe we nowe How that he come for his prowe
Ye schall here more.
680
Als he rode in the nyghte
In the forest he mette a knyghte
Ledand a birde bryghte;
Ho wepputte wundur sore.
Ho sayd, 'Sayn Maré myghte me spede
And save me my madunhede,
And giffe the knyghte for his dede
Bothe soro and care!'
Thus ho talkes him tille
Quille ho hade sayd all hur wille;
And Kay held him full stille,
And in the holte hoves.
He prekut oute prestely
And aurehiet him radly,
And on the knyghte conne cry,
And pertely him reproves,
And sayd, 'Recraiand knyghte,
Here I profur the to fighte
Be chesun of that biurde brighte!
I bede the my glovus.'
The tother unsquarut him wyth skille
And sayd, 'I am redy atte thi wille
That forward to fulfille
In alle that me behovus.'
'Now, quethen art thou?' quod Kay,
'Or quethur is thou on way?
Thi righte name thou me say!
Quere wan thou that wighte?'
The tother unsquarut him agayn:
'Mi righte name is noghte to layn:
Sir Menealfe of the Mountayn
My gode fadur highte.
And this Lady sum I the telle:
I fochet hur atte Ledelle,
Ther hur frindus con I felle
As foes in a fighte.
So I talket hom tille
That muche blode conne I spille,
And all agaynus thayre awne wille
There wan I this wighte.'
681
Quod Kay, 'The batell I take
Be chesun of the birdus sake,
And I schalle wurch the wrake' And sqwithely con squere.
Thenne thay rode togedur ryghte
As frekes redy to fighte
Be chesun of that birde bryghte,
Gay in hor gere.
Menealfe was the more myghty:
He stroke Kay stifly Witte ye, sirs, witturly Wyth a scharpe spere.
All toschildurt his schilde,
And aure his sadull gerut him to held,
And felle him flatte in the filde,
And toke him uppeon werre.
Thus hase he wonun Kay on werre,
And all tospild is his spere,
And mekill of his othir gere
Is holden to the pees.
Thenne unsquarut Kay agayn
And sayd, 'Sir, atte Tarne Wathelan
Bidus me Sir Gauan,
Is derwurthe on dese;
Wold ye thethur be bowne
Or ye turnut to the towne,
He wold pay my rawunsone
Wythowtyn delees.'
He sayd, 'Sir Kay, thi lyfe I the heghte
For a cowrce of that knyghte!'
Yette Menealfe, or the mydnyghte,
Him ruet all his rees.
Thus thay turnut to the Torne
Wyth the thrivand thorne.
Kay callut on Gauan yorne;
Asshes, 'Quo is there?'
He sayd, 'I, Kay, that thou knawes
That owte of tyme bostus and blawus;
Butte thou me lese wyth thi lawes,
682
I lif nevyr more.
For as I rode in the nyghte,
In the forest I mette a knyghte
Ledand a birde bryghte;
Ho wepput wundur sore.
There togedur faghte we
Be chesun of that Lady free;
On werre thus hase he wonun me,
Gif that me lothe ware.
'This knyghte that is of renowun
Hase takyn me to presowun,
And thou mun pay my rawunsun,
Gawan, wyth thi leve.'
Then unsquarutte Gauan
And sayd godely agayn,
'I wille, wundur fayne:
Quatt schall I geve?'
'Quen thou art armut in thi gere,
Take thi schild and thi spere
And ride to him a course on werre;
Hit schall the noghte greve.'
Gauan asshes, 'Is hit soe?' The tother knyght grauntus, 'Yoe';
He sayd, 'Then togedur schull we goe
Howsumevyr hit cheve!'
And these knyghtus kithun hor crafte,
And aythir gripus a schafte
Was als rude as a rafte;
So runnun thay togedur.
So somun conne thay hie
That nauthir scaput forbye;
Gif Menealfe was the more myghtie,
Yette dyntus gerut him to dedur:
He stroke him sadde and sore.
Squithe squonut he thore;
The blonke him aboute bore,
Wiste he nevyr quedur.
Quod Kay, 'Thou hase that thou hase soghte!
Mi raunnsun is all redy boghte;
Gif thou were ded, I ne roghte!
683
Forthi come I hedur.'
Thus Kay scornus the knyghte,
And Gauan rydus to him ryghte.
In his sadul sette him on highte,
Speke gif he may.
Of his helme con he draw,
Lete the wynde on him blaw;
He speke wyth a vois law 'Delyveryt hase thou Kay.
Wyth thi laa hase made him leyce,
Butte him is lothe to be in pece.
And thou was aye curtase
And prins of ich play.
Wold thou here a stowunde bide,
A nother course wold I ride;
This that hoves by my side,
In wedde I wold hur lay.'
Thenne unsquarut Gauan,
Sayd godely agayn,
'I am wundur fayn
For hur for to fighte.'
These knyghtus kithun thayre gere
And aythir gripus a spere;
Runnun togedur on werre
Os hardy and wighte.
So somen ther thay yode
That Gauan bare him from his stede,
That both his brees con blede
On growunde qwen he lighte.
Thenne Kay con on him calle
And sayd, 'Sir, thou hade a falle,
And thi wench lost wythalle,
Mi trauthe I the plighte!'
Quod Kay, 'Thi leve hase thou loste
For all thi brag or thi boste;
If thou have oghte on hur coste,
I telle hit for tente.'
Thenne speke Gauan to Kay,
'A mons happe is notte ay;
684
Is none so sekur of asay
Butte he may harmes hente.'
Gauan rydus to him ryghte
And toke uppe the tother knyghte
That was dilfully dyghte
And stonet in that stynte.
Kay wurdus tenut him mare
Thenne all the harmes that he hente thare;
He sayd, 'And we allone ware,
This stryf schuld I stynte.'
'Ye, hardely,' quod Kay;
'Butte thou hast lost thi fayre may
And thi liffe, I dar lay.'
Thus talkes he him tille.
And Gauan sayd, 'God forbede,
For he is dughti in dede.'
Prayes the knyghte gud spede
To take hit to none ille
If Kay speke wurdes kene.
'Take thou this damesell schene;
Lede hur to Gaynour the Quene,
This forward to fulfille;
And say that Gawan, hur knyghte,
Sende hur this byurde brighte;
And rawunsun the anon righte
Atte hur awne wille.'
Therto grawuntus the knyghte
And truly his trauthe plighte,
Inne saveward that byurde bryghte
To Carlele to bringe.
And as thay hovet and abode,
He squere on the squrd brode.
Be he his othe hade made,
Thenne waknut the King.
Thenne the day beganne to daw;
The Kinge his bugull con blaw;
His knyghtus couth hitte welle knaw,
Hit was a sekur thinge.
Sethun thay busket hom yare,
Sqwith, wythowtun any mare,
685
To wete the Kingus welefare,
Wythowtun letting.
PRIMUS PASSUS
To the forest thay take the way Bothe Gawan and Kay,
Menealfe, and the fare may
Comun to the Kinge.
The bore brittunt thay funde,
Was colurt of the Kingus hande;
If he wore lord of that londe,
He hade no horsing.
Downe thay take that birde bryghte,
Sette hur one, behinde the knyghte;
Hur horse for the King was dyghte,
Wythoutun letting;
Gave Kay the venesun to lede,
And hiet hamward, gode spede;
Bothe the birde and the brede
To Carlele thay bringe.
Now as thay rode atte the way,
The Kynge himselvun con say
Bothe to Gauan and to Kay,
'Quere wan ye this wighte?'
Thenne Kay to the King spake;
He sayd, 'Sir, in the forest as I con wake
Atte the anturis hoke,
Ther mette me this knyghte.
Ther togedur faghte we
Be chesun of this Lady fre;
On werre hase he thus wonun me,
Wyth mayn and wyth myghte.
And Gawan hase my rawunsun made
For a course that he rode
And felle him in the fild brode;
He wanne this biurde bryghte.
'He toke him there to presunnere' Then loghe that damesell dere
And lovet wyth a mylde chere
686
God and Sir Gawan.
Thenne sayd the King opon highte,
All sqwithe to the knyghte,
'Quat is thi rawunsun, opon ryghte?
The soth thou me sayn.'
The tothir unsquarut him wyth skille,
'I conne notte say the thertille:
Hit is atte the Quene wille;
Qwi schuld I layne?
Bothe my dethe and my lyfe
Is inne the wille of thi wife,
Quethur ho wulle stynte me of my strife
Or putte me to payne.'
'Grete God,' quod the King,
'Gif Gawan gode endinge,
For he is sekur in alle kynne thinge,
To cowuntur wyth a knyghte!
Of all playus he berus the prise,
Loos of ther ladise.
Menealfe, and thou be wise,
Hold that thou beheghte,
And I schall helpe that I maye,'
The King himselvun con saye.
To Carlele thay take the waye,
And inne the courte is lighte.
He toke this damesell gente;
Before the Quene is he wente,
And sayd, 'Medame, I am hedur sente
Fro Gawan, your knyghte.'
He sayd, 'Medame, Gawan, your knyghte,
On werre hase wonun me tonyghte,
Be chesun of this birde brighte;
Mi pride conne he spille,
And gerut me squere squyftely
To bringe the this Lady
And my nowne body,
To do hit in thi wille.
And I have done as he me bade.'
Now quod the Quene, 'And I am glad.
Sethun thou art in my wille stade,
687
To spare or to spille,
I giffe the to my Lord the Kinge For he hase mestur of such a thinge,
Of knyghtus in a cowunturinge This forward to fullfille.'
Now the Quene sayd, 'God almyghte,
Save me Gawan, my knyghte,
That thus for wemen con fighte Fro wothus him were!'
Gawan sayd, 'Medame, as God me spede,
He is dughti of dede,
A blithe burne on a stede,
And grayth in his gere.'
Thenne thay fochet furth a boke,
All thayre laes for to loke;
The Kinge sone his othe toke
And squithely gerut him squere;
And sekirly, wythouten fabull,
Thus dwellus he atte the Rowun Tabull,
As prest knyghte and priveabull,
Wyth schild and wyth spere.
Nowe gode frindus ar thay.
Then carpus Sir Kay To the King con he say:
'Sire, a mervaell thinke me
Of Bowdewyns avouyng,
Yusturevyn in the evnyng,
Wythowtun any lettyng,
Wele more thenne we thre.'
Quod the King, 'Sothe to sayn,
I kepe no lengur for to layn:
I wold wete wundur fayn
How best myghte be.'
Quod Kay, 'And ye wold gif me leve,
And sithun take hit o no greve,
Now schuld I propurly preve,
As evyr myghte I thee!'
'Yisse,' quod the King, 'on that comande,
That o payn on life and on londe
688
That ye do him no wrunge,
Butte save wele my knyghte.
As men monly him mete,
And sithun forsette him the strete:
Ye fynde him noghte on his fete!
Be warre, for he is wyghte.
For he is horsutte full wele
And clene clad in stele;
Is none of yo but that he mun fele
That he may on lyghte.
Ye wynnun him noghte owte of his way,'
The King himselvun con say;
'Him is lefe, I dar lay,
To hald that he heghte.'
Thenne sex ar atte on assente,
Hase armut hom and furthe wente,
Brayd owte aure a bente
Bawdewyn to mete,
Wyth scharpe weppun and schene,
Gay gowuns of grene
To hold thayre armur clene,
And were hitte fro the wete.
Thre was sette on ich side
To werne him the wayus wide Quere the knyghte schuld furth ride,
Forsette hym the strete.
Wyth copus covert thay hom thenne,
Ryghte as thay hade bene uncowthe men,
For that thay wold noghte be kennet Evyn downe to thayre fete.
Now as thay hovut and thay hyild,
Thay se a schene undur schild
Come prekand fast aure the filde
On a fayre stede;
Wele armut, and dyghte
As freke redy to fyghte,
Toward Carlele ryghte
He hies gode spede.
He see ther sixe in his way;
Thenne to thaymselvun con thay say,
689
'Now he is ferd, I dar lay,
And of his lyfe adrede.'
Then Kay crius opon heghte,
All squyth to the knyghte:
'Othir flee or fighte:
The tone behovus the nede!'
Thenne thay kest thayre copus hom fro.
Sir Bawdewyn se that hit wasse so,
And sayd, 'And ye were als mony mo,
Ye gerutte me notte to flee.
I have my ways for to weynde
For to speke wyth a frynde;
As ye ar herdmen hinde Ye marre notte me!'
Thenne the sex sembult hom in fere
And squere by Him that boghte us dere,
'Thou passus nevyr away here
Butte gif thou dede be!'
'Yisse, hardely,' quod Kay,
'He may take anothir way And ther schall no mon do nere say
That schall greve the!'
'Gode the foryilde,' quod the knyghte,
'For I am in my wais righte;
Yisturevyn I the King highte
To cumme to my mete.
I warne yo, frekes, be ye bold,
My ryghte ways wille I holde!'
A spere in fewtre he folde,
A gode and a grete.
Kay stode nexte him in his way:
He jopput him aure on his play;
That hevy horse on him lay He squonet in that squete.
He rode to there othir fyve:
Thayre schene schildus con he rive,
And faure felle he belyve,
In hie in that hete.
Hardely wythouten delay,
690
The sex to hom hase takyn uppe Kay;
And thenne Sir Bawdewin con say,
'Will ye any more?'
The tother unsquarutte him thertille,
Sayd, 'Thou may weynd quere thou wille,
For thou hase done us noghte butte skille,
Gif we be wowundut sore.'
He brayd aure to the Kinge,
Wythowtun any letting;
He asshed if he hade herd any tithing
In thayre holtus hore.
The knyghte stedit and stode;
Sayd, 'Sir, as I come thro yondur wode,
I herd ne se butte gode
Quere I schuld furthe fare.'
Thanne was the Kinge amervaylet thare
That he wold telle him no more.
Als squithur thay ar yare,
To Masse ar thay wente.
By the Masse wasse done,
Kay come home sone,
Told the King before none,
'We ar all schente
Of Sir Baudewyn, your knyghte:
He is nobull in the fighte,
Bold, hardy, and wighte
To bide on a bente.
Fle wille he nevyr more:
Him is much levyr dee thore.
I may banne hur that him bore,
Suche harmes have I hente!'
Noue the King sayd, 'Fle he ne can,
Ne werne his mete to no man;
Gife any buirne schuld him ban,
A mervail hit ware.'
Thenne the King cald his mynstrelle
And told him holly his wille:
Bede him layne atte hit were stille,
That he schuld furth fare
To Baudewins of Bretan:
691
'I cummawunde the, or thou cum agayne,
Faurty days, o payne,
Loke that thou duelle there,
And wete me prevely to say
If any mon go meteles away;
For thi wareson for ay,
Do thou me nevyr more.'
Then the mynstrell weyndus on his way
Als fast as he may.
Be none of the thryd day,
He funde thaym atte the mete,
The Lady and hur mené
And gestus grete plenté.
Butte porter none funde he
To werne him the gate;
Butte rayket into the halle
Emunge the grete and the smalle,
And loket aboute him aure alle.
He herd of no threte,
Butte riall servys and fyne:
In bollus birlutte thay the wyne,
And cocus in the kechine
Squytheli con squete.
Then the Ladi conne he loute,
And the biurdes all aboute;
Both wythinne and wythoute,
No faute he ther fonde.
Knygte, squyer, yoman, ne knave,
Hom lacket noghte that thay schuld have;
Thay nedut notte aftur hit to crave:
Hit come to hor honde.
Thenne he wente to the dece,
Before the pruddust in prece.
That Lady was curtase,
And bede him stille stonde.
He sayd he was knoun and couthe,
And was comun fro bi southe,
And ho had myrth of his mouthe,
To here his tithand.
692
A sennyght duellut he thare.
Ther was no spense for to spare:
Burdes thay were nevyr bare,
Butte evyr covurt clene.
Bothe knyghte and squiere,
Mynstrelle and messyngere,
Pilgreme and palmere
Was welcum, I wene.
Ther was plenty of fode:
Pore men hade thayre gode,
Mete and drinke or thay yode,
To wete wythoutyn wene.
The lord lenge wold noghte,
Butte come home qwen him gode thoghte,
And both he hase wyth him broghte
The Kinge and the Quene.
A FITTE
Now ther come fro the kechine
Riall service and fine;
Ther was no wonting of wine
To lasse ne to mare.
Thay hade atte thayre sopere
Riche metes and dere.
The King, wyth a blythe chere,
Bade hom sle care.
Than sayd the Kinge opon highte,
All sqwithe to the knyghte:
'Such a service on a nyghte
Se I nevyr are.'
Thenne Bawdewyn smylit and on him logh;
Sayd, 'Sir, God hase a gud plughe!
He may send us all enughe:
Qwy schuld we spare?'
'Now I cummawunde the,' quod the King,
'Tomorne in the mornyng
That thou weynde on huntyng,
To wynne us the dere.
Fare furthe to the fenne;
Take wyth the howundus and men,
693
For thou conne hom best kenne:
Thou knoes best here.
For all day tomorne will I bide,
And no forthir will I ride,
Butte wyth the ladés of pride
To make me gud chere.'
To bed bownut thay that nyghte,
And atte the morun, atte days lighte,
Thay blew hornys opon highte
And ferd furthe in fere.
Thenne the Kynge cald his huntere,
And sayd, 'Felaw, come here!'
The tother, wyth a blithe chere,
Knelet on his kne:
Dowun to the Kinge con he lowte.
'I commawunde the to be all nyghte oute;
Bawdewyn, that is sturun and stowte,
Wyth the schall he be.
Erly in the dawyng
Loke that ye come fro huntyng;
If ye no venesun bring,
Full litill rechs me.'
The tother unsquarut him thertille,
Sayd, 'Sir, that is atte your aune wille:
That hald I resun and skille,
As evyr myghte I the.'
And atte evyn the King con him dyghte
And callut to him a knyghte;
And to the chambur full ryghte
He hiees gode waye
Qwere the Lady of the howse
And maydyns ful beuteowse
Were, curtase and curiowse,
Forsothe in bed lay.
The Kyng bede, 'Undo!'
The Lady asshes, 'Querto?'
He sayd, 'I am comun here, loe,
In derne for to play.'
Ho sayd, 'Have ye notte your aune Quene here,
And I my lord to my fere?
694
Tonyghte more neghe ye me nere,
In fayth, gif I may!'
'Undo the dur,' quod the Kinge,
'For bi Him that made all thinge,
Thou schall have no harmynge
Butte in thi none wille.'
Uppe rose a damesell squete,
In the Kinge that ho lete.
He sette him downe on hur beddus fete,
And talkes so hur tille,
Sayd, 'Medame, my knyghte
Mun lye wyth the all nyghte
Til tomorne atte days lighte Take hit on non ille.
For als evyr myghte I the,
Thou schall harmeles be:
We do hit for a wedde fee,
The stryve for to stylle.'
Thenne the Kyng sayd to his knyghte,
'Sone that thou were undyghte,
And in yondur bedde ryghte!
Hie the gud spede!'
The knyghte did as he him bade,
And qwenne ho se him unclad,
Then the Lady wex drede,
Worlyke in wede.
He sayd, 'Lye downe prevely hur by,
Butte neghe noghte thou that Lady;
For and thou do, thou schall dey
For thi derfe dede;
Ne noghte so hardy thou stur,
Ne onus turne the to hur.'
The tother sayd, 'Nay, sur!'
For him hade he drede.
Thenne the Kyng asshet a chekkere,
And cald a damesel dere;
Downe thay sette hom in fere
Opon the bedsyde.
Torches was ther mony lighte,
695
And laumpus brennyng full bryghte;
Butte notte so hardy was that knyghte
His hede onus to hide.
Butte fro thay began to play
Quyle on the morun that hit was day,
Evyr he lokette as he lay,
Baudewynne to byde.
And erly in the dawyng
Come thay home from huntyng,
And hertis conne thay home bring,
And buckes of pride.
Thay toke this venesun fyne
And hade hit to kechine;
The Kinge sende aftur Bawdewine,
And bede him cum see.
To the chaumbur he takes the way:
He fyndus the King atte his play;
A knyghte in his bedde lay
Wyth his Lady.
Thenne sayd the King opon highte,
'Tonyghte myssutte I my knyghte,
And hithir folut I him ryghte.
Here funden is hee;
And here I held hom bothe stille
For to do hom in thi wille.
And gif thou take hit now till ille,
No selcouthe thinge me!'
Then the King asshed, 'Art thou wroth?'
'Nay, Sir,' he sayd, 'wythouten othe,
Ne wille the Lady no lothe.
I telle yo as quy For hitte was atte hur awen wille:
Els thurt no mon comun hur tille.
And gif I take hitte thenne to ille,
Muche maugreve have I.
For mony wyntur togedur we have bene,
And yette ho dyd me nevyr no tene:
And ich syn schall be sene
And sette full sorely.'
The King sayd, 'And I hade thoghte
696
Quy that thou wrathis the noghte,
And fyndus him in bed broghte
By thi Laydy.'
Quod Bawdewyn, 'And ye will sitte,
I schall do yo wele to witte.'
'Yisse!' quod the King, 'I the hete,
And thou will noghte layne.'
'Hit befelle in your fadur tyme,
That was the Kyng of Costantyne,
Purvayed a grete oste and a fyne
And wente into Spayne.
We werrut on a sawdan
And all his londus we wan,
And himselvun, or we blan.
Then were we full fayn.
I wos so lufd wyth the King,
He gaf me to my leding Lordus atte my bidding
Was buxum and bayne.
'He gafe me a castell to gete,
Wyth all the lordschippus grete.
I hade men atte my mete,
Fyve hundryth and mo,
And no wemen butte thre,
That owre servandis schild be.
One was bryghtur of ble
Then ther othir toe.
Toe were atte one assente:
The thrid felow have thay hente;
Unto a well ar thay wente,
And says hur allso:
'Sithin all the loce in the lise,
Thou schall tyne thine aprise.'
And wurchun as the unwise,
And tite conne hur sloe.
'And for tho werkes were we wo,
Gart threte tho othir for to slo.
Thenne sayd the tone of tho,
'Lette us have oure life,
697
And we schall atte your bidding be
As mycull as we all thre;
Is none of yaw in preveté
Schall have wontyng of wyfe.'
Thay held us wele that thay heghte,
And dighte us on the daylighte,
And thayre body uch nyghte,
Wythoutun any stryve.
The tone was more lovely
That the tother hade envy:
Hur throte in sundur prevely
Ho cutte hitte wyth a knyfe.
'Muche besenes hade we
How that best myghte be;
Thay asshed cowuncell atte me
To do hur to dede.
And I unsquarut and sayd, 'Nay!
Loke furst qwatt hurselvun will say,
Quether ho may serve us all to pay;
That is a bettur rede.'
Ther ho hette us in that halle
To do all that a woman schild fall,
Wele for to serve us all
That stode in that stede.
Ho held us wele that ho heghte,
And dighte us on the daylighte,
And hur body ich nyghte
Intill oure bed beed.
'And bi this tale I understode,
Wemen that is of mylde mode
And syne giffes hom to gode,
Mecull may ho mende;
And tho that giffus hom to the ille,
And sithin thayre folis will fullfill,
I telle yo wele, be propur skille,
No luffe will inne hom lende.
Wyth gode wille grathely hom gete,2
Meke and mylde atte hor mete,
And thryvandly, wythoutun threte,
Joy atte iche ende.
698
Forthi jelius schall I never be
For no sighte that I see,
Ne no biurdes brighte of ble;
Ich ertheli thinke hase ende.'
The King sayd, 'Thou says wele.
Sir,' he sayd, 'as have I sele,
I will thou wote hit iche dele.
Therfore come I,
Thi Lady gret me to squere squyftelé,
Or I myghte gete entré,
That ho schuld harmeles be,
And all hur cumpany.
Then gerut I my knyghte
To go in bed wyth the biurde bryghte,
On the fur syde of the lighte,
And lay hur dowun by.
I sette me doune hom besyde,
Here the for to abide;
He neghit nevyr no naked syde
Of thi Lady.
'Forthi, of jelusnes, be thou bold,3
Thine avow may thou hold.
Butte of tho othir thinges that thou me told
I wold wete more:
Quy thou dredus notte thi dede
Ne non that bitus on thi brede?
As evyr brok I my hede,
Thi yatis are evyr yare!'
Quod Bawdewyn, 'I schall yo telle:
Atte the same castell
Quere this antur befelle,
Besegitte we ware.
On a day we usshet oute
And toke presonerus stoute;
The tone of owre feloys hade doute,
And durst notte furthe fare.
'The caytef crope into a tunne
That was sette therowte in the sunne.
And there come fliand a gunne,
699
And lemet as the levyn,
Lyghte opon hitte, atte the last,
That was fastnut so fast;
All in sundur hit brast,
In six or in sevyn.
And there hit sluye him als And his hert was so fals!
Sone the hed fro the hals,
Hit lyputt full evyn.
And we come fro the feghting
Sowunde, wythoutun hurting,
And then we lovyd the King
That heghhest was in hevyn.
'Then owre feloys con say,
'Schall no mon dee or his day,
Butte he cast himselfe away
Throgh wontyng of witte.'
And there myne avow made I So dyd all that cumpany For dede nevyr to be drery:
Welcum is hit Hit is a kyndely thing.'
'Thou says soth,' quod the King,
'Butte of thi thryd avowyng
Telle me quych is hit,
Quy thi mete thou will notte warne
To no levand barne?'
'Ther is no man that may hit tharne Lord, ye schall wele wete.
'For the sege aboute us lay stille;
We hade notte all atte oure wille4
Mete and drinke us to fille:
Us wontutte the fode.
So come in a messyngere,
Bade, 'Yild uppe all that is here!'
And speke wyth a sturun schere5
'I nyll, by the Rode!'
I gerutte him bide to none,
Callud the stuard sone,
Told him all as he schuld done,
700
As counsell is gud;
Gerutte trumpe on the wall,
And coverd burdes in the hall;
And I myself emunge hom all
As a king stode.
'I gerut hom wasshe; to mete wente.
Aftur the stuard then I sente:
I bede that he schuld take entente
That all schuld well fare Bede bringe bred plenté,
And wine in bollus of tre,
That no wontyng schuld be
To lasse ne to mare.
We hade no mete butte for on day Hit come in a nobull aray.
The messyngere lokit ay
And se hom sle care.
He toke his leve atte mete.
We gerutte him drinke atte the gate,
And gafe him giftus grete,
And furthe con he fare.
'But quen the messyngere was gone,
These officers ichone
To me made thay grete mone,
And drerely con say Sayd, 'In this howse is no bred,
No quyte wine nyf red;
Yo behoves yild uppe this stid
And for oure lyvys pray.'
Yette God helpus ay his man!
The messyngere come agayn than
Wythoute to the chevytan,
And sone conne he say:
'Thoghe ye sege this sevyn yere,
Castell gete ye none here,
For thay make als mury chere
Als hit were Yole Day!'
'Then the messyngere con say,
'I rede yo, hie yo hethin away,
701
For in your oste is no play,
Butte hongur and thurst.'
Thenne the king con his knyghtis calle.
Sethin to cowunsell wente thay all 'Sythin no bettur may befall,
This hald I the best.'
Evyn atte the mydnyghte,
Hor lordis sembelet to a syghte,
That were hardy and wighte:
Thay remuyt of hor rest.
Mete laynes mony lakke:
And there mete hor sege brake,
And gerut hom to giffe us the bake;
To preke thay were full preste.
'And then we lokit were thay lay
And see oure enmeys away.
And then oure felawis con say,
The lasse and the mare,
'He that gode may gete
And wernys men of his mete,
Gud Gode that is grete
Gif him sory care!
For the mete of the messyngere,
Hit mendutte all oure chere.''
Then sayd the King, that thay myghte here,
And sqwythely con square,
'In the conne we fynde no fabull;
Thine avowes arne profetabull.'
And thus recordus the Rownde Tabull,
The lasse and the more.
Thenne the Kinge and his knyghtis all,
Thay madun myrthe in that halle.
And then the Lady conne thay calle,
The fayrist to fold;
Sayde Bawdewyn, 'And thou be wise,
Take thou this Lady of price For muche love in hur lyce To thine hert hold.
Ho is a biurde full bryghte,
And therto semely to thy sighte.
702
And thou hase holdin all that thou highte,
As a knighte schulde!'
Now Jhesu Lord, Hevyn Kynge,
He graunt us all His blessynge,
And gife us all gode endinge,
That made us on the mulde.
Amen.
~ Anonymous Olde English,#NFDB
82:Cleanness
Clannesse who so kyndly cowþe comende
& rekken vp alle þe resounz þat ho by ri3t askez,
Fayre formez my3t he fynde in for[þ]ering his speche
& in þe contrare kark & combraunce huge.
For wonder wroth is þe Wy3þat wro3t alle þinges
Wyth þe freke þat in fylþe fol3es Hym after,
As renkez of relygioun þat reden & syngen
& aprochen to hys presens & prestez arn called;
Thay teen vnto his temmple & temen to hym seluen,
Reken with reuerence þay rychen His auter;
Þay hondel þer his aune body & vsen hit boþe.
If þay in clannes be clos þay cleche gret mede;
Bot if þay conterfete crafte & cortaysye wont,
As be honest vtwyth & inwith alle fylþez,
Þen ar þay synful hemself & sulped altogeder
Boþe God & His gere, & hym to greme cachen.
He is so clene in His courte, þe Kyng þat al weldez,
& honeste in His housholde & hagherlych serued
With angelez enourled in alle þat is clene,
Boþ withine & withouten in wedez ful bry3t;
Nif he nere scoymus & skyg & non scaþe louied,
Hit were a meruayl to much, hit mo3t not falle.
Kryst kydde hit Hymself in a carp onez,
Þeras He heuened a3t happez & hy3t hem her medez.
Me mynez on one amonge oþer, as Maþew recordez,
Þat þus clanness vnclosez a ful cler speche:
Þe haþel clene of his hert hapenez ful fayre,
For he schal loke on oure Lorde with a bone chere';
As so saytz, to þat sy3t seche schal he neuer
Þat any vnclannesse hatz on, auwhere abowte;
For He þat flemus vch fylþe fer fro His hert
May not byde þat burre þat hit His body ne3en.
Forþy hy3not to heuen in haterez totorne,
Ne in þe harlatez hod, & handez vnwaschen.
For what vrþly haþel þat hy3honour haldez
Wolde lyke if a ladde com lyþerly attyred,
When he were sette solempnely in a sete ryche,
Abof dukez on dece, with dayntys serued?
Þen þe harlot with haste helded to þe table,
55
With rent cokrez at þe kne & his clutte traschez,
& his tabarde totorne, & his totez oute,
Oþer ani on of alle þyse, he schulde be halden vtter,
With mony blame ful bygge, a boffet peraunter,
Hurled to þe halle dore & harde þeroute schowued,
& be forboden þat bor3e to bowe þider neuer,
On payne of enprysonment & puttyng in stokkez;
& þus schal he be schent for his schrowde feble,
Þa3neuer in talle ne in tuch he trespas more.
& if vnwelcum he were to a worþlych prynce,
3et hym is þe hy3e Kyng harder in her euen;
As Maþew melez in his masse of þat man ryche,
Þat made þe mukel mangerye to marie his here dere,
& sende his sonde þen to say þat þay samne schulde,
& in comly quoyntis to com to his feste:
'For my boles & my borez arn bayted & slayne,
& my fedde foulez fatted with scla3t,
My polyle þat is penne-fed & partrykez boþe,
Wyth scheldez of wylde swyn, swanez & cronez,
Al is roþeled & rosted ry3t to þe sete;
Comez cof to my corte, er hit colde worþe.'
When þay knewen his cal þat þider com schulde,
Alle excused hem by þe skyly he scape by mo3t.
On hade bo3t hym a bor3, he sayde, by hys trawþe:
'Now turne I þeder als tyd þe toun to byholde.'
Anoþer nayed also & nurned þis cawse:
'I haf 3erned & 3at 3okkez of oxen,
& for my hy3ez hem bo3t; to bowe haf I mester,
To see hem pulle in þe plow aproche me byhouez.'
'& I haf wedded a wyf,' so wer hym þe þryd;
'Excuse me at þe court, I may not com þere.'
Þus þay dro3hem adre3with daunger vchone,
Þat non passed to þe plate þa3he prayed were.
Thenne þe ludych lorde lyked ful ille,
& hade dedayn of þat dede; ful dry3ly he carpez.
He saytz: 'Now for her owne sor3e þay forsaken habbez;
More to wyte is her wrange þen any wylle gentyl.
Þenne gotz forth, my gomez, þe grete streetez,
& forsettz on vche a syde þe cete aboute;
Þe wayferande frekez, on fote & on hors,
Boþe burnez & burdez, þe better & þe wers,
Laþez hem alle luflyly to lenge at my fest,
56
& bryngez hem blyþly to bor3e as barounez þay were,
So þat my palays plat ful be py3t al aboute;
Þise oþer wrechez iwysse worþy no3t wern.'
Þen þay cayred & com þat þe cost waked,
Bro3ten bachlerez hem wyth þat þay by bonkez metten,
Swyerez þat swyftly swyed on blonkez,
& als fele vpon fote, of fre & of bonde.
When þay com to þe courte keppte weren þay fayre,
Sty3tled with þe stewarde, stad in þe halle,
Ful manerly with marchal mad for to sitte,
As he watz dere of degre dressed his seete.
Þenne seggez to þe souerayn sayden þerafter:
'Lo! Lorde, with your leue, at your lege heste
& at þi banne we haf bro3t, as þou beden habbez,
Mony renischsche renkez, & 3et is roum more.'
Sayde þe lorde to þo ledez, 'Laytez 3et ferre,
Ferre out in þe felde, & fechez mo gestez;
Waytez gorstez & greuez, if ani gomez lyggez;
Whatkyn folk so þer fare, fechez hem hider;
Be þay fers, be þay feble, forlotez none,
Be þay hol, be þay halt, be þay ony3ed,
& þa3þay ben boþe blynde & balterande cruppelez,
Þat my hous may holly by halkez by fylled.
For, certez, þyse ilk renkez þat me renayed habbe,
& denounced me no3t now at þis tyme,
Schul neuer sitte in my sale my soper to fele,
Ne suppe on sope of my seve, þa3þa3þay swelt schulde.'
Thenne þe sergauntez, at þat sawe, swengen þeroute,
& diden þe dede þat [watz] demed, as he deuised hade,
& with peple of alle plytez þe palays þay fyllen;
Hit weren not alle on wyuez sunez, wonen with on fader.
Wheþer þay wern worþy oþer wers, wel wern
þay stowed,
Ay þe best byfore & bry3test atyred,
Þe derrest at þe hy3e dese, þat dubbed wer fayrest,
& syþen on lenþe bilooghe ledez inogh.
& ay a[s] segge[s] [serly] semed by her wedez,
So with marschal at her mete mensked þay were.
Clene men in compaynye forknowen wern lyte,
& 3et þe symplest in þat sale watz serued to þe fulle,
Boþe with menske & with mete & mynstrasy noble,
& alle þe laykez þat a lorde a3t in londe schewe.
57
& þay bigonne to be glad þat god drink haden.
& vch mon with his mach made hym at ese.
Now inmyddez þe mete þe mayster hym biþo3t
Þat he wolde se þe semble þat samned was þere,
& rehayte rekenly þe riche & þe pou[eren],
& cherisch hem alle with his cher, & chaufen her joye.
Þen he bowez fro his bour into þe brode halle
& to þe best on þe bench, & bede hym be myry,
Solased hem with semblaunt & syled fyrre,
Tron fro table to table & talkede ay myrþe.
Bot as he ferked ouer þe flor, he fande with his y3e,
Hit watz not for a halyday honestly arayed,
A þral þry3t in þe þrong vnþryuandely
cloþed,
Ne no festiual frok, bot fyled with werkkez;
Þe gome watz vngarnyst with god men to dele.
& gremed þerwith þe grete lorde, & greue hym he þo3t.
'Say me, frende,' quoþ þe freke with a felle chere,
'Hov wan þou into þis won in wedez so fowle?
Þe abyt þat þou hatz vpon, no halyday hit menskez;
Þou, burne, for no brydale art busked in wedez.
How watz þou hardy þis hous for þyn vnhap [to] ne3e
In on so ratted a robe & rent at þe sydez?
Þow art a gome vngoderly in þat goun febele;
Þou praysed me & my place ful pouer & ful [g]nede,
Þat watz so prest to aproche my presens hereinne.
Hopez þou I be a harlot þi erigaut to prayse?'
Þat oper burne watz abayst of his broþe wordez,
& hurkelez doun with his hede, þe vrþe he biholdez;
He watz so scoumfit of his scylle, lest he skaþe hent,
Þat he ne wyst on worde what he warp schulde.
Þen þe lorde wonder loude laled & cryed,
& talkez to his tormenttourez: 'Takez hym,' he biddez,
'Byndez byhynde, at his bak, boþe two his handez,
& felle fetterez to his fete festenez bylyue;
Stik hym stifly in stokez, & stekez hym þerafter
Depe in my doungoun þer doel euer dwellez,
Greuing & gretyng & gryspyng harde
Of teþe tenfully togeder, to teche hym be quoynt.'
Thus comparisunez Kryst þe kyndom of heuen
To þis frelych feste þat fele arn to called;
For alle arn laþed luflyly, þe luþer & þe better,
58
Þat euer wern ful3ed in font, þat fest to haue.
Bot war þe wel, if þou wylt, þy wedez ben clene
& honest for þe halyday, lest þou harme lache,
For aproch þou to þat Prynce of parage noble,
He hates helle no more þen hem þat ar sowle.
Wich arn þenne þy wedez þou wrappez þe inne,
Þat schal schewe hem so schene schrowde of þe best?
Hit arn þy werkez, wyterly, þat þou wro3t hauez,
& lyued with þe lykyng þat ly3e in þyn hert;
Þat þo be frely & fresch fonde in þy lyue,
& fetyse of a fayr forme to fote & to honde,
& syþen alle þyn oþer lymez lapped ful clene;
Þenne may þou se þy Sauior & His sete ryche.
For fele[r] fautez may a freke forfete his blysse,
Þat he þe Souerayn ne se, þen for slauþe one;
As for bobaunce & bost & bolnande priyde
Þroly into þe deuelez þrote man þryngez bylyue.
For couetyse & colwarde & croked dedez,
For monsworne & menscla3t & to much drynk,
For þefte & for þrepyng, vnþonk may mon haue;
For roborrye & riboudrye & resounez vntrwe,
& dsyheriete & depryue dowrie of wydoez,
For marryng of maryagez & mayntnaunce of schrewez,
For traysoun & trichcherye & tyrauntyre boþe,
& for fals famacions & fayned lawez;
Man may mysse þe myrþe þat much is to prayse
For such vnþewez as þise, & þole much payne,
& in þe Creatores cort com neuermore,
Ne neuer see Hym with sy3t for such sour tournez.
Bot I haue herkned & herde of mony hy3e clerkez,
& als in resounez of ry3t red hit myseluen,
Þat þat ilk proper Prynce þat paradys weldez
Is displesed at vch a poynt þat plyes to scaþe;
Bot neuer 3et in no boke breued I herde
Þat euer He wrek so wyþerly on werk þat He made,
Ne venged for no vilte of vice ne synne,
Ne so hastyfly watz hot for hatel of His wylle,
Ne neuer so sodenly so3t vnsoundely to weng,
As for fylþe of þe flesch þat foles han vsed;
For, as I fynde, þer He for3et alle His fre þewez,
& wex wod to þe wrache for wrath at His hert.
For þe fyrste felonye þe falce fende wro3t
59
Whyl he watz hy3e in þe heuen houen vpon lofte,
Of alle þyse aþel aungelez attled þe fayrest:
& he vnkyndely, as a karle, kydde a reward.
He se3no3t bot hymself how semly he were,
Bot his Souerayn he forsoke & sade þyse wordez:
`I schal telde vp my trone in þe tramountayne,
& by lyke to þat Lorde þat þe lyft made.'
With þis worde þat he warp, þe wrake on hym ly3t:
Dry3tyn with His dere dom hym drof to þe abyme,
In þe mesure of His mode, His metz neuer þe lasse.
Bot þer He tynt þe tyþe dool of His tour ryche:
Þa3þe feloun were so fers for his fayre wedez
& his glorious glem þat glent so bry3t,
As sone as Dry3tynez dome drof to hymseluen,
Þikke þowsandez þro þrwen þeroute,
Fellen fro þe frymament fendez ful blake,
Sweued at þe fryst swap as þe snaw þikke,
Hurled into helle-hole as þe hyue swarmez.
Fylter fenden folk forty dayez lencþe,
Er þat styngande storme stynt ne my3t;
Bot as smylt mele vnder smal siue smokez forþikke.
So fro heuen to helle þat hatel schor laste,
On vche syde of þe worlde aywhere ilyche.
3is, hit watz a brem brest & a byge wrache,
& 3et wrathed not þe Wy3; ne þe wrech sa3tled,
Ne neuer wolde, for wyl[fulnes], his worþy God knawe,
Ne pray Hym for no pite, so proud watz his wylle.
Forþy þa3þe rape were rank, þe rawþe watz
lytt[el];
Þa3he be kest into kare, he kepes no better.
Bot þat oper wrake þat wex, on wy3ez hit ly3t
Þur3þe faut of a freke þat fayled in trawþe,
Adam inobedyent, ordaynt to blysse.
Þer pryuely in paradys his place watz devised,
To lyue þer in lykyng þe lenþe of a terme,
& þenne enherite þat home þat aungelez forgart;
Bot þur3þe eggyng of Eue he ete of an apple
Þat enpoysened alle peplez þat parted fro hem boþe,
For a defence þat watz dy3t of Dry3tyn Seluen,
& a payne þeron put & pertly halden.
Þe defence watz þe fryt þat þe freke towched,
& þe dom is þe deþe þat drepez vus alle;
60
Al in mesure & meþe watz mad þe vengiaunce,
& efte amended with a mayden þat make had neuer.
Bot in þe þryd watz forþrast al þat þryue schuld:
Þer watz malys mercyles & mawgre much scheued,
Þat watz for fylþe vpon folde þat þe folk vsed,
Þat þen wonyed in þe worlde withouten any maysterz.
Hit wern þe fayrest of forme & of face als,
Þe most & þe myriest þat maked wern euer,
Þe styfest, þe stalworþest þat stod euer on fete,
& lengest lyf in hem lent of ledez alle oþer.
For hit was þe forme foster þat þe folde bred,
Þe aþel aunceterez sunez pat Adam watz called,
To wham God hade geuen alle þat gayn were,
Alle þe blysse boute blame þat bodi my3t haue;
& þose lykkest to þe lede, þat lyued next after;
Forþy so semly to see syþen wern none.
Þer watz no law to hem layd bot loke to kynde,
& kepe to hit, & alle hit cors clanly fulfylle.
& þenne founden þay fylþe in fleschlych dedez,
& controeued agayn kynde contrare werkez,
& vsed hem vnþryftyly vchon on oþer,
& als with oþer, wylsfully, upon a wrange wyse:
So ferly fowled her flesch þat þe fende loked
How þe de3ter of þe douþe wern derelych fayre,
& fallen in fela3schyp with hem on folken wyse,
& engendered on hem jeauntez with her japez ille.
Þose wern men meþelez & ma3ty on vrþe,
Þat for her lodlych laykez alosed þay were;
He watz famed for fre þat fe3t loued best,
& ay þe bigest in bale þe best watz halden.
& þenne euelez on erþe ernestly grewen
& multyplyed monyfolde inmongez mankynde,
For þat þe ma3ty on molde so marre þise oþer
Þat þe Wy3e þat al wro3t ful wroþly bygynnez.
When He knew vche contre coruppte in hitseluen,
& vch freke forloyned fro þe ry3t wayez,
Felle temptande tene towched His hert.
As wy3e wo hym withinne, werp to Hymseluen:
'Me forþynkez ful much þat euer I mon made,
Bot I schal delyuer & do away þat doten on þis molde,
& fleme out of þe folde al þat flesch werez,
Fro þe burne to þe best, fro bryddez to fyschez;
61
Al schal doun & be ded & dryuen out of erþe
Þat euer I sette saule inne; & sore hit Me rwez
Þat euer I made hem Myself; bot if I may herafter,
I schal wayte to be war her wrenchez to kepe.'
Þenne in worlde watz a wy3e wonyande on lyue,
Ful redy & ful ry3twys, & rewled hym fayre,
In þe drede of Dry3tyn his dayez he vsez,
& ay glydande wyth his God, his grace watz þe more.
Hym watz þe nome Noe, as is innoghe knawen.
He had þre þryuen sunez, & þay þre wyuez:
Sem soþly þat on, þat oþer hy3t Cam,
& þe jolef Japheth watz gendered þe þryd.
Now God in nwy to Noe con speke
Wylde wrakful wordez, in His wylle greued:
'Þe ende of alle kynez flesch þat on vrþe meuez
Is fallen forþwyth My face, & forþer hit I þenk.
With her vnworþelych werk Me wlatez withinne;
Þe gore þerof Me hatz greued & þe glette nwyed.
I schal strenkle My distresse, & strye al togeder,
Boþe ledez & londe & alle þat lyf habbez.
Bot make to þe a mancioun, & þat is My wylle,
A cofer closed of tres, clanlych planed.
Wyrk wonez þerinne for wylde & for tame,
& þenne cleme hit with clay comly within[n]e,
& alle þe endentur dryuen daube withouten.
& þus of lenþe & of large þat lome þou make:
Þre hundred of cupydez þou holde to þe lenþe,
Of fyfty fayre ouerþwert forme þe brede;
& loke euen þat þyn ark haue of he3þe þrette,
& a wyndow wyd vpon[ande] wro3t vpon lo[f]te,
In þe compas of a cubit kyndely sware;
A wel dutande dor, don on þe syde;
Haf hallez þerinne & halkez ful mony,
Boþe boske[n]z & bourez & wel bounden penez.
For I schal waken vp a water to wasch alle þe worlde,
& quelle alle þat is quik with quauende flodez,
Alle þat glydez & gotz & gost of lyf habbez;
I schal wast with My wrath þat wons vpon vrþe.
Bot My forwarde with þe I festen on þis wyse,
For þou in reysoun hatz rengned & ry3twys ben euer:
Þou schal enter þis ark with þyn aþel barnez
& þy wedded wyf; with þe þou take
62
Þe makez of þy myry sunez; þis meyny of a3te
I schal saue of monnez saulez, & swelt þose oþer.
Of vche best þat berez lyf busk þe a cupple,
Of vche clene comly kynde enclose seuen makez,
Of vche horwed in ark halde bot a payre,
For to saue Me þe sede of alle ser kyndez.
& ay þou meng with þe malez þe mete ho-bestez,
Vche payre by payre to plese ayþer oþer;
With alle þe fode þat may be founde frette þy cofer,
For sustnaunce to yowself & also þose oþer.'
Ful grayþely gotz þis god man & dos Godez hestes,
In dry3dred & daunger þat durst do non oþer.
Wen hit watz fettled & forged & to þe fulle grayþed,
Þenn con Dry3ttyn hym dele dry3ly þyse wordez.
'Now Noe,' quoþ oure Lorde, 'art þou al redy?
Hatz þou closed þy kyst with clay alle aboute?'
'3e, Lorde, with þy leue,' sayde þe lede þenne,
Al is wro3t at Þi worde, as Þou me wyt lantez.'
'Enter in, þenn,' quoþ He, & haf þi wyf with þe,
Þy þre sunez, withouten þrep, & her þre wyuez;
Bestez, as I bedene haue, bosk þerinne als,
& when 3e arn staued, styfly stekez yow þerinne.
Fro seuen dayez ben seyed I sende out bylyue
Such a rowtande ryge þat rayne schal swyþe
Þat schal wasch alle þe worlde of werkez of fylþe;
Schal no flesch vpon folde by fonden onlyue,
Outtaken yow a3t in þis ark staued
& sed þat I wyl saue of þyse ser bestez.'
Now Noe neuer sty[n]tez, þat niy3[t] he bygynnez,
Er al wer stawed & stoken as þe steuen wolde.
Thenne sone com þe seuenþe day, when samned wern alle,
& alle woned in þe whichche, þe wylde & þe tame.
Þen bolned þe abyme, & bonkez con ryse,
Waltes out vch walle-heued in ful wode stremez;
Watz no brymme þat abod vnbrosten bylyue;
Þe mukel lauande loghe to þe lyfte rered.
Mony clustered clowde clef alle in clowtez;
Torent vch a rayn-ryfte & rusched to þe vrþe,
Fon neuer in forty dayez. & þen þe flod ryses,
Ouerwaltez vche a wod & þe wyde feldez.
For when þe water of þe welkyn with þe worlde mette,
Alle þat deth mo3t dry3e drowned þerinne.
63
Þer watz moon for to make when meschef was cnowen,
Þat no3t dowed bot þe deth in þe depe stremez;
Water wylger ay wax, wonez þat stryede,
Hurled into vch hous, hent þat þer dowelled.
Fryst feng to þe fly3t alle þat fle my3t;
Vuche burde with her barne þe byggyng þay leuez
& bowed to þe hy3bonk þer brentest hit wern,
& heterly to þe hy3e hyllez þay [h]aled on faste.
Bot al watz nedlez her note, for neuer cowþe stynt
Þe ro3e raynande ryg, þe raykande wawez,
Er vch boþom watz brurdful to þe bonkez eggez,
& vche a dale so depe þat demmed at þe brynkez.
Þe moste mountaynez on mor þenne watz no more dry3e,
& þeron flokked þe folke, for ferde of þe wrake.
Syþen þe wylde of þe wode on þe water flette;
Summe swymmed þeron þat saue hemself trawed,
Summe sty3e to a stud & stared to þe heuen,
Rwly wyth a loud rurd rored for drede.
Harez, herttez also, to þe hy3e runnen;
Bukkez, bausenez, & bulez to þe bonkkez hy3ed;
& alle cryed for care to þe Kyng of heuen,
Recouerer of þe Creator þay cryed vchone,
Þat amounted þe masse, þe mase His mercy watz passed,
& alle His pyte departed fro peple þat He hated.
Bi þat þe flod to her fete flo3ed & waxed,
Þen vche a segge se3wel þat synk hym byhoued.
Frendez fellen in fere & faþmed togeder,
To dry3her delful deystyne & dy3en alle samen;
Luf lokez to luf & his leue takez,
For to ende alle at onez & for euer twynne.
By forty dayez wern faren, on folde no flesch styryed
Þat þe flod nade al freten with fe3tande wa3ez;
For hit clam vche a clyffe, cubites fyftene
Ouer þe hy3est hylle þat hurkled on erþe.
Þenne mourkne in þe mudde most ful nede
Alle þat spyrakle inspranc, no sprawlyng awayled,
Saue þe haþel vnder hach & his here straunge,
Noe þat ofte neuened þe name of oure Lorde,
Hym a3tsum in þat ark, as aþel God lyked,
Þer alle ledez in lome lenged druye.
Þe arc houen watz on hy3e with hurlande gotez,
Kest to kythez vncouþe þe clowdez ful nere.
64
Hit waltered on þe wylde flod, went as hit lyste,
Drof vpon þe depe dam, in daunger hit semed,
Withouten mast, oþer myke, oþer myry bawelyne,
Kable, oþer capstan to clyppe to her ankrez,
Hurrok, oþer hande-helme hasped on roþer,
Oþer any sweande sayl to seche after hauen,
Bot flote forthe with þe flyt of þe felle wyndez.
Whederwarde so þe water wafte, hit rebounde;
Ofte hit roled on rounde & rered on ende;
Nyf oure Lorde hade ben her lodezmon hem had lumpen harde.
Of þe lenþe of Noe lyf to lay a lel date,
Þe sex hundreth of his age & none odde 3erez,
Of secounde monyth þe seuen[ten]þe day ry3tez,
Towalten alle þyse welle-hedez & þe water flowed;
& þryez fyfty þe flod of folwande dayez;
Vche hille watz þer hidde with y[þ]ez ful graye.
Al watz wasted þat þer wonyed þe worlde withinne,
Þ[at] euer flote, oþer flwe, oþer on fote 3ede,
That ro3ly watz þe remnaunt þat þe rac dryuez
Þat alle gendrez so joyst wern joyned wythinne
Bot quen þe Lorde of þe lyfte lyked Hymseluen
For to mynne on His mon His meth þat abydez,
Þen He wakened a wynde on watterez to blowe;
Þenne lasned þe llak þat large watz are.
Þen He stac vp þe stangez, stoped þe wellez,
Bed blynne of þe rayn: hit batede as faste;
Þenne lasned þe lo3lowkande togeder.
After harde dayez wern out an hundreth & fyfte,
As þat lyftande lome luged aboute.
Where þe wynde & þe weder warpen hit wolde,
Hit sa3tled on a softe day, synkande to grounde;
On a rasse of a rok hit rest at þe laste,
On þe mounte of Mararach of Armene hilles.
Þat oþerwayez on Ebrv hit hat þe Thanes.
Bot þa3þe kyste in þe cragez wern closed to byde,
3et fyned not þe flod ne fel to þe boþemez,
Bot þe hy3est of þe eggez vnhuled weren a lyttel,
Þat þe burne bynne borde byhelde þe bare erþe.
Þenne wafte he vpon his wyndowe, & wysed þeroute
A message fro þat meyny hem moldez to seche:
Þat watz þe rauen so ronk, þat rebel watz euer;
He watz colored as þe cole, corbyal vntrwe.
65
& he fongez to þe fly3t & fannez on þe wyndez,
Halez hy3e vpon hy3t to herken tyþyngez.
He croukez for comfort when carayne he fyndez
Kast vp on a clyffe þer costese lay drye;
He hade þe smelle of þe smach & smoltes þeder sone,
Fallez on þe foule flesch & fyllez his wombe,
& sone 3ederly for3ete 3isterday steuen,
How þe cheuetayn hym charged þat þe kyst 3emed.
Þe rauen raykez hym forth, þat reches ful lyttel
How alle fodez þer fare, ellez he fynde mete;
Bot þe burne bynne borde þat bod to hys come
Banned hym ful bytterly with bestes alle samen.
He sechez anoþer sondezmon, & settez on þe dou[u]e,
Bryngez þat bry3t vpon borde, blessed, & sayde:
'Wende, worþelych wy3t, vus wonez to seche;
Dryf ouer þis dymme water; if þou druye fyndez
Bryng bodworde to bot blysse to vus alle.
Þa3þat fowle be false, fre be þou euer.'
Ho wyrle out on þe weder on wyngez ful scharpe,
Dre3ly alle alonge day þat dorst neuer ly3t;
& when ho fyndez no folde her fote on to pyche,
Ho vmbekestez þe coste & þe kyst sechez.
Ho hittez on þe euentyde & on þe ark sittez;
Noe nymmes hir anon & naytly hir stauez.
Noe on anoþer day nymmez efte þe doveue,
& byddez hir bowe ouer þe borne efte bonkez to seche;
& ho skyrmez vnder skwe & skowtez aboute,
Tyl hit watz ny3e at þe na3t, & Noe þen sechez.
On ark on an euentyde houez þe dowue;
On stamyn ho stod & stylle hym abydez.
What! ho bro3t in hir beke a bronch of olyue,
Gracyously vmbegrouen al with grene leuez;
Þat watz þe syngne of sauyte þat sende hem oure Lorde,
& þe sa3tlyng of Hymself with þo sely bestez.
Þen watz þer joy on þat gyn where jumpred er dry3ed,
& much comfort in þat cofer þat watz clay-daubed.
Myryly on a fayr morn, monyth þe fyrst,
Þat fallez formast in þe 3er, & þe fyrst day,
Ledez lo3en in þat lome & loked þeroute,
How þat watterez wern woned & þe worlde dryed.
Vchon loued oure Lorde, bot lenged ay stylle
Tyl þay had tyþyng fro þe Tolke þat tyned hem
66
þerinne.
Þen Godez glam to hem glod þat gladed hem alle,
Bede hem drawe to þe dor: delyuer hem He wolde.
Þen went þay to þe wykket, hit walt vpon sone;
Boþe þe burne & his barnez bowed þeroute,
Her wyuez walkez hem wyth & þe wylde after,
Þroly þrublande in þronge, þrowen ful þykke.
Bot Noe of vche honest kynde nem out an odde,
& heuened vp an auter & hal3ed hit fayre,
& sette a sakerfyse þeron of vch a ser kynde
Þat watz comly & clene: God kepez non oþer.
When bremly brened þose bestez, & þe breþe rysed,
Þe sauour of his sacrafyse so3t to Hym euen
Þat al spedez & spyllez; He spekes with þat ilke
In comly comfort ful clos & cortays wordez:
'Now, Noe, no more nel I neuer wary
Alle þe mukel mayny [on] molde for no mannez synnez,
For I se wel þat hit is sothe þat alle mannez wyttez
To vnþryfte arn alle þrawen with þo3t of her herttez,
& ay hatz ben, & wyl be 3et; fro her barnage
Al is þe mynde of þe man to malyce enclyned.
Forþy schal I neuer schende so schortly at ones
As dysstrye al for manez synne, dayez of þis erþe.
Bot waxez now & wendez forth & worþez to monye,
Multyplyez on þis molde, & menske yow bytyde.
Sesounez schal yow neuer sese of sede ne of heruest,
Ne hete, ne no harde forst, vmbre ne dro3þe,
Ne þe swetnesse of somer, ne þe sadde wynter,
Ne þe ny3t, ne þe day, ne þe newe 3erez,
Bot euer renne restlez: rengnez 3e þerinne.'
Þerwyth He blessez vch a best, & byta3t hem þis erþe.
Þen watz a skylly skyualde, quen scaped alle þe wylde,
Vche fowle to þe fly3t þat fyþerez my3t serue,
Vche fysch to þe flod þat fynne couþe nayte.
Vche beste to þe bent þat þat bytes on erbez;
Wylde wormez to her won wryþez in þe erþe,
Þe fox & þe folmarde to þe fryth wyndez,
Herttes to hy3e heþe, harez to gorstez,
& lyounez & lebardez to þe lake-ryftes:
Hernez & hauekez to þe hy3e rochez,
Þe hole-foted fowle to þe flod hy3ez,
& vche best at a brayde þer hym best lykez;
67
Þe fowre frekez of þe folde fongez þe empyre.
Lo! suche a wrakful wo for wlatsum dedez
Parformed þe hy3e Fader on folke þat He made;
Þat He chysly hade cherisched He chastysed ful hardee,
In devoydynge þe vylanye þat venkquyst His þewez.
Forþy war þe now, wy3e þat worschyp desyres
In His comlych courte þat Kyng is of blysse,
In þe fylþe of þe flesch þat þou be founden
neuer,
Tyl any water in þe worlde to wasche þe fayly.
For is no segge vnder sunne so seme of his craftez,
If he be sulped in synne, þat syttez vnclene;
On spec of spote may spede to mysse
Of þe sy3te of þe Souerayn þat syttez so hy3e;
For þat schewe me schale in þo schyre howsez,
As þe beryl bornyst byhouez be clene.
Þat is sounde on vche a syde & no sem habes,
Withouten maskle oþer mote, as margerye-perle.
Syþen þe Souerayn in sete so sore forþo3t
Þat euer He man vpon molde merked to lyuy,
For he in fylþe watz fallen, felly He uenged,
Quen fourferde alle þe flesch þat He formed hade.
Hym rwed þat He hem vprerde & ra3t hem lyflode;
& efte þat He hem vndyd, hard hit Hym þo3t.
For quen þe swemande sor3e so3t to His hert,
He knyt a couenaunde cortaysly with monkynde þere,
In þe mesure of His mode & meþe of His wylle,
Þat He schulde neuer for no syt smyte al at onez,
As to quelle alle quykez for qued þat my3t falle,
Whyl of þe lenþe of þe londe lastez þe terme.
Þat ilke skyl for no scaþe ascaped Hym neuer.
Wheder wonderly He wrak on wykked men after,
Ful felly for þat ilk faute forferde a kyth ryche,
In þe anger of His ire, þat ar3ed mony;
& al watz for þis ilk euel, þat vnhappen glette,
Þe venym & þe vylanye & þe vycios fylþe
Þat bysulpez mannez saule in vnsounde hert,
Þat he his Saueour ne see with sy3t of his y3en.
Alle illez He hates as helle þat alle stynkkez;
Bot non nuyez Hym on na3t ne neuer vpon dayez
As harlottrye vnhonest, heþyng of seluen:
Þat schamez for no schrewedschyp, schent mot he worþe.
68
Bot sauyour, mon, in þyself, þa3þou a sotte lyuie,
Þa3þou bere þyself babel, byþenk þe sumtyme
Wheþer He þat stykked vche a stare in vche steppe y3e,
3if Hymsel[f] be bore blynde hit is a brod wonder;
& He þat fetly in face fettled alle eres,
If he hatz losed þe lysten hit lyftez meruayle:
Trave þou neuer þat tale, vntrwe þou hit fyndez.
Þer is no dede so derne þat dittez His y3en;
Þer is no wy3e in his werk so war ne so stylle
Þat hit ne þrawez to Hym þr[o] er he hit þo3t haue.
For He is þe gropande God, þe grounde of alle dedez,
Rypande of vche a ring þe reynyez & hert.
& þere He fyndez al fayre a freke wythinne,
Þat hert honest & hol, þat haþel He honourez,
Sendez hym a sad sy3t: to se His auen face,
& harde honysez þise oþer, & of His erde flemez.
Bot of þe dome of þe douþe for dedez of schame,
He is so skoymos of þat skaþe, He scarrez bylyue;
He may not dry3e to draw allyt, bot drepez in hast:
& þat watz schewed schortly by a scaþe onez.
Olde Abraham in erde onez he syttez
Euen byfore his hous-dore, vnder an oke grene;
Bry3t blykked þe bem of þe brode heuen;
In þe hy3e hete þerof Abraham bidez:
He watz schunt to þe schadow vnder schyre leuez.
Þenne watz he war on þe waye of wlonk Wy3ez þrynne;
If þay wer farande & fre & fayre to beholde
Hit is eþe to leue by þe last ende.
For þe lede þat þer laye þe leuez anvnder,
When he hade of Hem sy3t he hy3ez bylyue,
& as to God þe goodmon gos Hem agaynez
& haylsed Hem in onhede, & sayde: 'Hende Lorde,
3if euer Þy mon vpon molde merit disserued,
Lenge a lyttel with Þy lede, I lo3ly biseche;
Passe neuer fro Þi pouere, 3if I hit pray durst,
Er Þou haf biden with Þi burne & vnder bo3e restted,
& I schal wynne Yow wy3t of water a lyttel,
& fast aboute schal I fare Your fette wer waschene.
Resttez here on þis rote & I schal rachche after
& brynge a morsel of bred to banne Your hertte.'
'Fare forthe,' quoþ þe Frekez, '& fech as þou seggez;
By bole of þis brode tre We byde þe here.'
69
Þenne orppedly into his hous he hy3ed to Sare,
Commaunded hir to be cof & quyk at þis onez:
'Þre mettez of mele menge & ma kakez;
Vnder askez ful hote happe hem byliue;
Quyl I fete sumquat fat, þou þe fyr bete,
Prestly at þis ilke poynte sum polment to make.'
He cached to his covhous & a calf bryngez,
Þat watz tender & not to3e, bed tyrue of þe hyde,
& sayde to his seruaunt þat hit seþe faste;
& he deruely at his dome dy3t hit bylyue.
Þe burne to be bare-heued buskez hym þenne,
Clechez to a clene cloþe & kestez on þe grene,
Þrwe þryftyly þeron þo þre þerue kakez,
& bryngez butter wythal & by þe bred settez;
Mete messez of mylke he merkkez bytwene,
Syþen potage & polment in plater honest.
As sewer in a god assyse he serued Hem fayre,
Wyth sadde semblaunt & swete of such as he hade;
& God as a glad gest mad god chere
Þat watz fayn of his frende, & his fest praysed.
Abraham, al hodlez, with armez vp-folden,
Mynystred mete byfore þo Men þat my3tes al weldez.
Þenne Þay sayden as Þay sete samen alle
þrynne,
When þe mete watz remued & Þay of mensk speken,
'I schal efte hereaway, Abram,' Þay sayden,
'3et er þy lyuez ly3t leþe vpon erþe,
& þenne schal Sare consayue & a sun bere,
Þat schal be Abrahamez ayre & after hym wynne
With wele & wyth worschyp þe worþely peple
Þat schal halde in heritage þat I haf men 3ark[ed].'
Þenne þe burde byhynde þe dor for busmar la3ed;
& sayde sothly to hirself Sare þe madde:
'May þou traw for tykle þat þou tonne mo3tez,
& I so hy3e out of age, & also my lorde?'
For soþely, as says þe wryt, he wern of sadde elde,
Boþe þe wy3e & his wyf, such werk watz hem fayled
Fro mony a brod day byfore; ho barayn ay byene,
Þat selue Sare, withouten sede into þat same tyme.
Þenne sayde oure Syre þer He sete: 'Se! so Sare la3es,
Not trawande þe tale þat I þe to schewed.
Hopez ho o3t may be harde My hondez to work?
70
& 3et I avow verayly þe avaunt þat I made;
I schal 3eply a3ayn & 3elde þat I hy3t,
& sothely send to Sare a soun & an hayre.'
Þenne swenged forth Sare & swer by hir trawþe
Þat for lot þat Þay laused ho la3ed neuer.
'Now innoghe: hit is not so,' þenne nurned þe Dry3tyn,
'For þou la3ed alo3, bot let we hit one.'
With þat Þay ros vp radly, as Þay rayke schulde,
& setten toward Sodamas Her sy3t alle at onez;
For þat cite þerbysyde watz sette in a vale,
No mylez fro Mambre mo þen tweyne,
Whereso wonyed þis ilke wy3, þat wendez with oure Lorde
For to tent Hym with tale & teche Hym þe gate.
Þen glydez forth God; þe godmon Hym fol3ez;
Abraham heldez Hem wyth, Hem to conueye
In towarde þe cety of Sodamas þat synned had þenne
In þe faute of þis fylþe. Þe Fader hem þretes,
& sayde þus to þe segg þat sued Hym after:
'How my3t I hyde Myn hert fro Habraham þe trwe,
Þat I ne dyscouered to his corse My counsayl so dere,
Syþen he is chosen to be chef chyldryn fader,
Þat so folk schal falle fro to flete alle þe worlde,
& vche blod in þat burne blessed schal worþe?
Me bos telle to þat tolk þe tene of My wylle,
& alle Myn atlyng to Abraham vnhaspe bilyue.
The grete soun of Sodamas synkkez in Myn erez,
& þe gult of Gomorre garez Me to wrath.
I schal ly3t into þat led & loke Myseluen
[If] þay haf don as þe dyne dryuez on lofte.
Þay han lerned a lyst þat lykez me ille,
Þat þay han founden in her flesch of fautez þe werst:
Vch male matz his mach a man as hymseluen,
& fylter folyly in fere on femmalez wyse.
I compast hem a kynde crafte & kende hit hem derne,
& amed hit in Myn ordenaunce oddely dere,
& dy3t drwry þerinne, doole alþer-swettest,
& þe play of paramorez I portrayed Myseluen,
& made þerto a maner myriest of oþer:
When two true togeder had ty3ed hemseluen,
Bytwene a male & his make such merþe schulde conne,
Welny3e pure paradys mo3t preue no better;
Ellez þay mo3t honestly ayþer oþer welde,
71
At a stylle stollen steuen, vnstered wyth sy3t,
Luf-lowe hem bytwene lasched so hote
Þat alle þe meschefez on mold mo3t hit not sleke.
Now haf þay skyfted My skyl & scorned natwre,
& henttez hem in heþyng an vsage vnclene.
Hem to smyte for þat smod smartly I þenk,
Þat wy3ez schal be by hem war, worlde withouten ende.'
Þenne ar3ed Abraham & alle his mod chaunge[d],
For hope of þe harde hate þat hy3t hatz oure Lorde.
Al sykande he sayde: 'Sir, with Yor leue,
Schal synful & saklez suffer al on payne?
Weþer euer hit lyke my Lorde to lyfte such domez
Þat þe wykked & þe worþy schal on wrake suffer,
& weye vpon þe worre half þat wrathed Þe neuer?
Þat watz neuer Þy won þat wro3tez vus alle.
Now fyfty fyn frendez wer founde in 3onde toune,
In þe cety of Sodamas & also Gomorre,
Þat neuer lakked Þy laue, bot loued ay trauþe,
& re3tful wern & resounable & redy Þe to serue,
Schal þay falle in þe faute þat oþer frekez wro3t,
& joyne to her juggement, her juise to haue?
Þat nas neuer Þyn note, vnneuened hit worþe,
Þat art so gaynly a God & of goste mylde.'
'Nay, for fyfty,' quoþ þe Fader, '& þy fayre speche,
& þay be founden in þat folk of her fylþe clene,
I schal forgyue alle þe gylt þur3My grace one,
& let hem smolt al unsmyten smoþely at onez.'
'Aa! blessed be Þow,' quoþ þe burne, 'so boner &
þewed,
& al haldez in Þy honde, þe heuen & þe erþe;
Bot, for I haf þis talke tatz to non ille
3if I mele a lyttel more þat mul am & askez.
What if fyue faylen of fyfty þe noumbre,
& þe remnaunt be reken, how restes Þy wylle?'
'And fyue wont of fyfty,' quoþ God, 'I schal for3ete alle
& wythhalde My honde for hortyng on lede.'
'& quat if faurty be fre & fauty þyse oþer:
Schalt Þow schortly al schende & schape non oþer?'
'Nay, þa3faurty forfete, 3et fryst I a whyle,
& voyde away My vengaunce, þa3Me vyl þynk.'
Þen Abraham obeched Hym & lo3ly Him þonkkez:
'Now sayned be Þou, Sauiour, so symple in Þy wrath!
72
I am bot erþe ful euel & vsle so blake,
For to mele wyth such a Mayster as my3tez hatz alle.
Bot I haue bygonnen wyth my God, & He hit gayn þynkez;
3if I forloyne as a fol Þy fraunchyse may serue.
What if þretty þryuande be þrad in 3on tounez,
What schal I leue of my Lorde, [i]f He hem leþe wolde?'
Þenne þe godlych God gef hym onsware:
'3et for þretty in þrong I schal My þro steke,
& spare spakly of spyt in space of My þewez,
& My rankor refrayne four þy reken wordez.'
'What for twenty,' quoþ þe tolke, 'vntwynez Þou hem
þenne?'
'Nay, 3if þou 3ernez hit 3et, 3ark I hem grace;
If þat twenty be trwe, I tene hem no more,
Bot relece alle þat regioun of her ronk werkkez.'
'Now, aþel Lorde,' quoþ Abraham, 'onez a speche,
& I schal schape no more þo schalkkez to helpe.
If ten trysty in toune be tan in Þi werkkez,
Wylt Þou mese Þy mode & menddyng abyde?'
'I graunt,' quoþ þe grete God, 'Graunt mercy,' þat
oþer;
& þenne arest þe renk & ra3t no fyrre.
& Godde glydez His gate by þose grene wayez,
& he conueyen Hym con with cast of his y3e;
& als he loked along þereas oure Lorde passed,
3et he cryed Hym after with careful steuen:
'Meke Mayster, on Þy mon to mynne if Þe lyked,
Loth lengez in 3on leede þat is my lef broþer;
He syttez þer in Sodomis, þy seruaunt so pouere,
Among þo mansed men þat han Þe much greued.
3if Þou tynez þat toun, tempre Þyn yre,
As Þy mersy may malte, Þy meke to spare.'
Þen he wendez, wendez his way, wepande for care,
Towarde þe mere of Mambre, wepande for sorewe;
& þere in longyng al ny3t he lengez in wones,
Whyl þe Souerayn to Sodamas sende to spye.
His sondes into Sodamas watz sende in þat tyme,
In þat ilk euentyde, by aungels tweyne,
Meuand meuande mekely togeder as myry men 3onge,
As Loot in a loge dor lened hym alone,
In a porche of þat place py3t to þe 3ates,
Þat watz ryal & ryche so watz þe renkes seluen.
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As he stared into þe strete þer stout men played,
He sy3e þer swey in asent swete men tweyne;
Bolde burnez wer þay boþe with berdles chynnez,
Ryol rollande fax to raw sylk lyke,
Of ble as þe brere-flour whereso þe bare scheweed.
Ful clene watz þe countenaunce of her cler y3en;
Wlonk whit watz her wede & wel hit hem semed.
Of alle feturez ful fyn & fautlez boþe;
Watz non autly in ouþer, for aungels hit wern,
& þat þe 3ep vnder3ede þat in þe 3ate syttez;
He ros vp ful radly & ran hem to mete,
& lo3e he loutez hem to, Loth, to þe grounde,
& syþen soberly: 'Syrez, I yow byseche
Þat 3e wolde ly3t at my loge & lenge þerinne.
Comez to your knaues kote, I craue at þis onez;
I schal fette yow a fatte your fette for to wasche;
I norne yow bot for on ny3t ne3e me to lenge,
& in þe myry mornyng 3e may your waye take.'
& þay nay þat þay nolde ne3no howsez,
Bot stylly þer in þe strete as þay stadde wern
Þay wolde lenge þe long na3t & logge þeroute:
Hit watz hous inno3e to hem þe heuen vpon lofte.
Loth laþed so longe wyth luflych wordez
Þat þay hym graunted to go & gru3t no lenger.
Þe bolde to his byggyng bryngez hem bylyue,
Þat [watz] ryally arayed, for he watz ryche euer.
Þe wy3ez wern welcom as þe wyf couþe;
His two dere do3terez deuoutly hem haylsed,
Þat wer maydenez ful meke, maryed not 3et,
& þay wer semly & swete, & swyþe wel arayed.
Loth þenne ful ly3tly lokez hym aboute,
& his men amonestes mete for to dy3t:
'Bot þenkkez on hit be þrefte what þynk so 3e make,
For wyth no sour no no salt seruez hym neuer.'
Bot 3et I wene þat þe wyf hit wroth to dyspyt,
& sayde softely to hirself: 'Þis vn[s]auere hyne
Louez no salt in her sauce; 3et hit no skyl were
Þat oþer burne be boute, þa3boþe be nyse.'
Þenne ho sauerez with salt her seuez vchone,
Agayne þe bone of þe burne þat hit forboden hade,
& als ho scelt hem in scorne þat wel her skyl knewen.
Why watz ho, wrech, so wod? Ho wrathed oure Lorde.
74
Þenne seten þay at þe soper, wern serued bylyue,
Þe gestes gay & ful glad, of glam debonere,
Welawynnely wlonk, tyl þay waschen hade,
Þe trestes tylt to þe wo3e & þe table boþe.
Fro þe seggez haden souped & seten bot a whyle,
Er euer þay bosked to bedde, þe bor3watz al vp,
Alle þat weppen my3t welde, þe wakker & þe stronger,
To vmbely3e Lothez hous þe ledez to take.
In grete flokkez of folk þay fallen to his 3atez;
As a scowte-wach scarred so þe asscry rysed;
With kene clobbez of þat clos þay clatz on þe wowez,
& wyth a schrylle scarp schout þay schewe þyse worde[z]:
'If þou louyez þy lyf, Loth, in þyse wones,
3ete vus out þose 3ong men þat 3ore-whyle here entred,
Þat we may lere hym of lof, as oure lyst biddez,
As is þe asyse of Sodomas to seggez þat passen.'
Whatt! þay sputen & speken of so spitous fylþe,
What! þay 3e3ed & 3olped of 3estande sor3e,
Þat 3et þe wynd & þe weder & þe worlde stynkes
Of þe brych þat vpbraydez þose broþelych wordez.
Þe godman glyfte with þat glam & gloped for noyse;
So scharpe schame to hym schot, he schrank at þe hert.
For he knew þe costoum þat kyþed þose wrechez,
He doted neuer for no doel so depe in his mynde.
'Allas!' sayd hym þenne Loth, & ly3tly he rysez,
& bowez forth fro þe bench into þe brode 3ates.
What! he wonded no woþe of wekked knauez,
Þat he ne passed þe port þe p[er]il to abide.
He went forthe at þe wyket & waft hit hym after,
Þat a clyket hit cle3t clos hym byhynde.
Þenne he meled to þo men mesurable wordez,
For harlotez with his hendelayk he hoped to chast:
'Oo, my frendez so fre, your fare is to strange;
Dotz away your derf dyn & derez neuer my gestes.
Avoy! hit is your vylaynye, 3e vylen yourseluen;
& 3e are jolyf gentylmen, your japez ar ille
Bot I schal kenne yow by kynde a crafte þat is better:
I haf a tresor in my telde of tow my fayre de3ter,
Þat ar maydenez vnmard for alle men 3ette;
In Sodamas, þa3I hit say, non semloker burdes;
Hit arn ronk, hit arn rype, & redy to manne;
To samen wyth þo semly þe solace is better.
75
I schal biteche yow þo two þat tayt arn & quoynt,
& laykez wyth hem as yow lyst, & letez my gestes one.'
Þenne þe rebaudez so ronk rerd such a noyse
Þat a3ly hurled in his erez her harlotez speche:
'Wost þou not wel þat þou wonez here a wy3e strange,
An outcomlyng, a carle? We kylle of þyn heued!
Who joyned þe be jostyse oure japez to blame,
Þat com a boy to þis bor3, þa3þou be burne ryche?'
Þus þay þrobled & þrong & þrwe vmbe his
erez,
& distresed hym wonder strayt with strenkþe in þe prece,
Bot þat þe 3onge men, so 3epe, 3ornen þeroute,
Wapped vpon þe wyket & wonnen hem tylle,
& by þe hondez hym hent & horyed hym withinne,
& steken þe 3ates ston-harde wyth stalworth barrez.
Þay blwe a boffet inblande þat banned peple,
Þat þay blustered, as blynde as Bayard watz euer;
Þay lest of Lotez logging any lysoun to fynde,
Bot nyteled þer alle þe ny3t for no3t at þe last.
Þenne vch tolke ty3t hem, þat hade of tayt fayled,
& vchon roþeled to þe rest þat he reche mo3t;
Bot þay wern wakned al wrank þat þer in won lenged,
Of on þe vglokest vnhap þat euer on erd suffred.
Ruddon of þe day-rawe ros vpon v3ten,
When merk of þe mydny3t mo3t no more last.
Ful erly þose aungelez þis haþel þay ruþen,
& glopnedly on Godez halue gart hym vpryse;
Fast þe freke ferkez vp ful ferd at his hert;
Þay comaunded hym cof to cach þat he hade,
'Wyth þy wyf & þy wy3ez & þy wlonc de3tters,
For we laþe þe, sir Loth, þat þou þy lyf haue.
Cayre tid of þis kythe er combred þou worþe,
With alle þi here vpon haste, tyl þou a hil fynde;
Foundez faste on your fete; bifore your face lokes,
Bot bes neuer so bolde to blusch yow bihynde,
& loke 3e stemme no stepe, bot strechez on faste;
Til 3e reche to a reset, rest 3e neuer.
For we schal tyne þis toun & trayþely disstrye,
Wyth alle þise wy3ez so wykke wy3tly devoyde,
& alle þe londe with þise ledez we losen at onez;
Sodomas schal ful sodenly synk into grounde,
& þe grounde of Gomorre gorde into helle,
76
& vche a koste of þis kythe clater vpon hepes.'
Þen laled Loth: 'Lorde, what is best?
If I me fele vpon fote þat I fle mo3t,
Hov schulde I huyde me fro H[y]m þat hatz His hate kynned
In þe brath of His breth þat brennez alle þinkez?
To crepe fro my Creatour & know not wheder,
Ne wheþer His fooschip me fol3ez bifore oþer bihynde.'
Þe freke sayde: 'No foschip oure Fader hatz þe schewed,
Bot hi3ly heuened þi hele fro hem þat arn combred.
Nov wale þe a wonnyng þat þe warisch my3t,
& He schal saue hit for þy sake þat hatz vus sende hider,
For þou art oddely þyn one out of þis fylþe,
& als Abraham þyn eme hit at Himself asked.'
'Lorde, loued He worþe,' quoþ Loth, 'vpon erþe!
Þen is a cite herbisyde þat Segor hit hatte,
Here vtter on a rounde hil hit houez hit one.
I wolde, if His wylle wore, to þat won scape.'
'Þenn fare forth,' quoþ þat fre, '& fyne þou neuer,
With þose ilk þat þow wylt þat þrenge þe
after,
& ay goande on your gate, wythouten agayn-tote,
For alle þis londe schal be lorne longe er þe sonne rise.'
Þe wy3e wakened his wyf & his wlonk de3teres,
& oþer two myri men þo maydenez schulde wedde;
& þay token hit as tyt & tented hit lyttel;
Þa3fast laþed hem Loth, þay le3en ful stylle.
Þe aungelez hasted þise oþer & a3ly hem þratten,
& enforsed alle fawre forth at þe 3atez:
Þo wern Loth & his lef, his luflyche de3ter;
Þer so3t no mo to sauement of cities aþel fyue.
Þise aungelez hade hem by hande out at þe 3atez,
Prechande hem þe perile, & beden hem passe fast:
'Lest 3e be taken in þe teche of tyrauntez here,
Loke 3e bowe now bi bot; bowez fast hence!'
& þay kayre ne con, & kenely flowen.
Erly, er any heuen-glem, þay to a hil comen.
Þe grete God in His greme bygynnez on lofte
To wakan wederez so wylde; þe wyndez He callez,
& þay wroþely vpwafte & wrastled togeder,
Fro fawre half of þe folde flytande loude.
Clowdez clustered bytwene kesten vp torres,
Þat þe þik þunder-þrast þirled hem ofte.
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Þe rayn rueled adoun, ridlande þikke
Of felle flaunkes of fyr & flakes of soufre,
Al in smolderande smoke smachande ful ille,
Swe aboute Sodamas & hit sydez alle,
Gorde to Gomorra, þat þe grounde laused,
Abdama & Syboym, þise ceteis alle faure
Al birolled wyth þe rayn, rostted & brenned,
& ferly flayed þat folk þat in þose fees lenged.
For when þat þe Helle herde þe houndez of heuen,
He watz ferlyly fayn, vnfolded bylyue;
Þe grete barrez of þe abyme he barst vp at onez,
Þat alle þe regioun torof in riftes ful grete,
& clouen alle in lyttel cloutes þe clyffez aywhere,
As lauce leuez of þe boke þat lepes in twynne.
Þe brethe of þe brynston bi þat hit blende were,
Al þo citees & her sydes sunkken to helle.
Rydelles wern þo grete rowtes of renkkes withinne,
When þay wern war of þe wrake þat no wy3e achaped;
Such a 3omerly 3arm of 3ellyng þer rysed,
Þerof clatered þe cloudes, þat Kryst my3t haf rawþe.
Þe segge herde þat soun to Segor þat 3ede,
& þe wenches hym wyth þat by þe way fol3ed;
Ferly ferde watz her flesch þat flowen ay ilyche,
Trynande ay a hy3e trot, þat torne neuer dorsten.
Loth & þo luly-whit, his lefly two de3ter,
Ay fol3ed here face, bifore her boþe y3en;
Bot þe balleful burde, þat neuer bode keped,
Blusched byhynden her bak þat bale for to herkken.
Hit watz lusty Lothes wyf þat ouer he[r] lyfte schulder
Ones ho bluschet to þe bur3e, bot bod ho no lenger
Þat ho nas stadde a stiffe ston, a stalworth image,
Al so salt as ani se, & so ho 3et standez.
Þay slypped bi & sy3e hir not þat wern hir samen-feres,
Tyl þay in Segor wern sette, & sayned our Lorde;
Wyth ly3t louez vplyfte þay loued Hym swyþe,
Þat so His seruauntes wolde see & saue of such woþe.
Al watz dampped & don & drowned by þenne;
Þe ledez of þat lyttel toun wern lopen out for drede
Into þat malscrande mere, marred bylyue,
Þat no3t saued watz bot Segor, þat sat on a lawe.
Þe þre ledez þerin, Loth & his de3ter;
For his make watz myst, þat on þe mount lenged
78
In a stonen statue þat salt sauor habbes,
For two fautes þat þe fol watz founde in mistrauþe:
On, ho serued at þe soper salt bifore Dry3tyn,
& syþen, ho blusched hir bihynde, þa3hir forboden were;
For on ho standes a ston, & salt for þat oþer,
& alle lyst on hir lik þat arn on launde bestes.
Abraham ful erly watz vp on þe morne,
Þat alle na3t much niye hade no mon in his hert,
Al in longing for Loth leyen in a wache;
Þer he lafte hade oure Lorde he is on lofte wonnen;
He sende toward Sodomas þe sy3t of his y3en,
Þat euer hade ben an erde of erþe þe swettest,
As aparaunt to paradis, þat plantted þe Dry3tyn;
Nov is hit plunged in a pit like of pich fylled.
Suche a roþun of a reche ros fro þe blake,
Askez vpe in þe arye & vsellez þer flowen,
As a fornes ful of flot þat vpon fyr boyles
When bry3t brennande brondez ar bet þeranvnder.
Þis watz a uengaunce violent þat voyded þise places,
Þat foundered hatz so fayr a folk & þe folde sonkken.
Þer þe fyue citees wern set nov is a see called,
Þat ay is drouy & dym, & ded in hit kynde,
Blo, blubrande, & blak, vnblyþe to ne3e;
As a stynkande stanc þat stryed synne,
Þat euer of synne & of smach smart is to fele.
Forþy þe derk Dede See hit is demed euermore,
For hit dedez of deþe duren þere 3et;
For hit is brod & boþemlez, & bitter as þe galle,
& no3t may lenge in þat lake þat any lyf berez,
& alle þe costez of kynde hit combrez vchone.
For lay þeron a lump of led, & hit on loft fletez,
& folde þeron a ly3t fyþer, & hit to founs synkkez;
& þer water may walter to wete any erþe
Schal neuer grene þeron growe, gresse ne wod nawþer.
If any schalke to be schent wer schowued þerinne,
Þa3he bode in þat boþem broþely a monyth,
He most ay lyue in þat lo3e in losyng euermore,
& neuer dry3e no dethe to dayes of ende.
& as hit is corsed of kynde & hit coostez als,
Þe clay þat clenges þerby arn corsyes strong,
As alum & alkaran, þat angre arn boþe,
Soufre sour & saundyuer, & oþer such mony;
79
& þer waltez of þat water in waxlokes grete
Þe spuniande aspaltoun þat spyserez sellen;
& suche is alle þe soyle by þat se halues,
Þat fel fretes þe flesch & festred bones.
& þer ar tres by þat terne of traytoures,
& þay borgounez & beres blomez ful fayre,
& þe fayrest fryt þat may on folde growe,
As orenge & oþer fryt & apple-garnade,
Also red & so ripe & rychely hwed
As any dom my3t deuice of dayntyez oute;
Bot quen hit is brused oþer broken, oþer byten in twynne,
No worldez goud hit wythinne, bot wyndowande askes.
Alle þyse ar teches & tokenes to trow vpon 3et,
& wittnesse of þat wykked werk, & þe wrake after
Þat oure Fader forferde for fylþe of þose ledes.
Þenne vch wy3e may wel wyt þat He þe wlonk louies;
& if He louyes clene layk þat is oure Lorde ryche,
& to be couþe in His courte þou coueytes þenne,
To se þat Semly in sete & His swete face,
Clerrer counseyl, counseyl con I non, bot þat þou clene
worþe.
For Clopyngnel in þe compas of his clene Rose,
Þer he expounez a speche to hym þat spede wolde
Of a lady to be loued: 'Loke to hir sone
Of wich beryng þat ho be, & wych ho best louyes,
& be ry3t such in vch a bor3e of body & of dedes,
& fol3þe fet of þat fere þat þou fre haldes;
& if þou wyrkkes on þis wyse, þa3ho wyk were,
Hir schal lyke þat layk þat lyknes hir tylle.'
If þou wyl dele drwrye wyth Dry3tyn þenne,
& lelly louy þy Lorde & His leef worþe,
Þenne confourme þe to Kryst, & þe clene make,
Þat euer is polyced als playn as þe perle seluen.
For, loke, fro fyrst þat He ly3t withinne þe lel mayden,
By how comly a kest He watz clos þere,
When venkkyst watz no vergynyte, ne vyolence maked,
Bot much clener watz hir corse, God kynned þerinne.
& efte when He borne watz in Beþelen þe ryche,
In wych puryte þay departed; þa3þay pouer were,
Watz neuer so blysful a bour as watz a bos þenne,
Ne no schroude hous so schene as a schepon þare,
Ne non so glad vnder God as ho þat grone schulde.
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For þer watz seknesse al sounde þat sarrest is halden,
& þer watz rose reflayr where rote hatz ben euer,
& þer watz solace & songe wher sor3hatz ay cryed;
For aungelles with instrumentes of organes & pypes,
& rial ryngande rotes & þe reken fyþel,
& alle hende þat honestly mo3t an hert glade,
Aboutte my lady watz lent quen ho delyuer were.
Þenne watz her blyþe Barne burnyst so clene
Þat boþe þe ox & þe asse Hym hered at ones;
Þay knewe Hym by His clannes for Kyng of nature,
For non so clene of such a clos com neuer er þenne.
& 3if clanly He þenne com, ful cortays þerafter,
Þat alle þat longed to luþer ful lodly He hated,
By nobleye of His norture He nolde neuer towche
O3t þat watz vngoderly oþer ordure watz inne.
3et comen lodly to þat Lede, as lazares monye,
Summe lepre, summe lome, & lomerande blynde,
Poysened, & parlatyk, & pyned in fyres,
Drye folk & ydropike, & dede at þe laste,
Alle called on þat Cortayse & claymed His grace.
He heled hem wyth hynde speche of þat þay ask after,
For whatso He towched also tyd tourned to hele,
Wel clanner þen any crafte cowþe devyse.
So clene watz His hondelyng vche ordure hit schonied,
& þe gropyng so goud of God & Man boþe,
Þat for fetys of His fyngeres fonded He neuer
Nauþer to cout ne to kerue with knyf ne wyth egge;
Forþy brek He þe bred blades wythouten,
For hit ferde freloker in fete in His fayre honde,
Displayed more pryuyly when He hit part schulde,
Þenne alle þe toles of Tolowse mo3t ty3t hit to kerue.
Þus is He kyryous & clene þat þou His cort askes:
Hov schulde þou com to His kyth bot if þou clene were?
Nov ar we sore & synful & sovly vchone;
How schulde we se, þen may we say, þat Syre vpon throne?
3is, þat Mayster is mercyable, þa3þou be man fenny,
& al tomarred in myre whyle þou on molde lyuyes;
Þou may schyne þur3schryfte, þa3þou haf
schome serued,
& pure þe with penaunce tyl þou a perle worþe.
Perle praysed is prys þer perre is schewed,
Þa3hym not derrest be demed to dele for penies.
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Quat may þe cause be called bot for hir clene hwes,
Þat wynnes worschyp abof alle whyte stones?
For ho schynes so schyr þat is of schap rounde,
Wythouten faut oþer fylþe 3if ho fyn were,
& wax euer in þe worlde in weryng so olde,
3et þe perle payres not whyle ho in pyese lasttes;
& if hit cheue þe chaunce vncheryst ho worþe,
Þat ho blyndes of ble in bour þer ho lygges,
Nobot wasch hir wyth wourchyp in wyn as ho askes,
Ho by kynde schal becom clerer þen are.
So if folk be defowled by vnfre chaunce,
Þat he be sulped in sawle, seche to schryfte,
& he may polyce hym at þe prest, by penaunce taken,
Wel bry3ter þen þe beryl oþer browden perles.
Bot war þe wel, if þou be waschen wyth water of schryfte,
& polysed als playn as parchmen schauen,
Sulp no more þenne in synne þy saule þerafter,
For þenne þou Dry3tyn dyspleses with dedes ful sore,
& entyses Hym to tene more trayþly þen euer,
& wel hatter to hate þen hade þou no waschen.
For when a sawele is sa3tled & sakred to Dry3tyn,
He holly haldes hit His & haue hit He wolde;
Þenne efte lastes hit likkes, He loses hit ille,
As hit were rafte wyth vnry3t & robbed wyth þewes.
War þe þenne for þe wrake: His wrath is achaufed
For þat þat ones watz His schulde efte be vnclene,
Þa3hit be bot a bassyn, a bolle oþer a scole,
A dysche oþer a dobler, þat Dry3tyn onez serued.
To defowle hit euer vpon folde fast He forbedes,
So is He scoymus of scaþe þat scylful is euer.
& þat watz bared in Babyloyn in Baltazar tyme,
Hov harde vnhap þer hym hent & hastyly sone,
For he þe vesselles avyled þat vayled in þe temple
In seruyse of þe Souerayn sumtyme byfore.
3if 3e wolde ty3t me a tom telle hit I wolde,
Hov charged more watz his chaunce þat hem cherych nolde
Þen his fader forloyne þat feched hem wyth strenþe,
& robbed þe relygioun of relykes alle.
Danyel in his dialokez devysed sumtyme,
As 3et is proued expresse in his profecies,
Hov þe gentryse of Juise & Jherusalem þe ryche
Watz disstryed wyth distres, & drawen to þe erþe.
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For þat folke in her fayth watz founden vntrwe,
Þat haden hy3t þe hy3e God to halde of Hym euer;
& He hem hal3ed for His & help at her nede
In mukel meschefes mony, þat meruayl [is] to here.
& þay forloyne her fayth & fol3ed oþer goddes,
& þat wakned His wrath & wrast hit so hy3e
Þat He fylsened þe faythful in þe falce lawe
To forfare þe falce in þe faythe trwe.
Hit watz sen in þat syþe þat Zedethyas rengned
In Juda, þat justised þe Juyne kynges.
He sete on Salamones solie on solemne wyse,
Bot of leaute he watz lat to his Lorde hende:
He vsed abominaciones of idolatrye,
& lette ly3t bi þe lawe þat he watz lege tylle.
Forþi oure Fader vpon folde a foman hym wakned:
Nabigodenozar nuyed hym swyþe.
He pursued into Palastyn with proude men mony,
& þer he wast wyth with werre þe wones of þorpes;
He her3ed vp alle Israel & hent of þe beste,
& þe gentylest of Judee in Jerusalem biseged,
Vmbewalt alle þe walles wyth wy3es ful stronge,
At vche a dor a do3ty duk, & dutte hem wythinne;
For þe bor3watz so bygge baytayled alofte,
& stoffed wythinne with stout men to stalle hem þeroute.
Þenne watz þe sege sette þe cete aboute,
Skete skarmoch skelt, much skaþe lached;
At vch brugge a berfray on basteles wyse
Þat seuen syþe vch a day asayled þe 3ates;
Trwe tulkkes in toures teueled wythinne,
In bigge brutage of borde bulde on þe walles;
Þay fe3t & þay fende of, & fylter togeder
Til two 3er ouertorned, 3et tok þay hit neuer.
At þe laste, vpon longe, þo ledes wythinne,
Faste fayled hem þe fode, enfannined monie;
Þe hote hunger wythinne hert hem wel sarre
Þen any dunt of þat douthe þat dowelled þeroute.
Þenne wern þo rowtes redles in þo ryche wones;
Fro þat mete watz myst, megre þay wexen,
& þay stoken so strayt þat þay ne stray my3t
A fote fro þat forselet to forray no goudes.
Þenne þe kyng of þe kyth a counsayl hym takes
Wyth þe best of his burnes, a blench for to make;
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Þay stel out on a stylle ny3t er any steuen rysed,
& harde hurles þur3þe oste er enmies hit wyste.
Bot er þay atwappe ne mo3t þe wach wythoute
Hi3e skelt watz þe askry þe skewes anvnder.
Loude alarom vpon launde lulted watz þenne;
Ryche, ruþed of her rest, ran to here wedes,
Hard hattes þay hent & on hors lepes;
Cler claryoun crak cryed on lofte.
By þat watz alle on a hepe hurlande swyþee,
Fol3ande þat oþer flote, & fonde hem bilyue,
Ouertok hem as tyd, tult hem of sadeles,
Tyl vche prynce hade his per put to þe grounde.
& þer watz þe kyng ka3t wyth Calde prynces,
& alle hise gentyle forjusted on Jerico playnes,
& presented wern as presoneres to þe prynce rychest,
Nabigodenozar, noble in his chayer;
& he þe faynest freke þat he his fo hade,
& speke spitously hem to, & spylt þerafter.
Þe kynges sunnes in his sy3t he slow euervch one,
& holkked out his auen y3en heterly boþe,
& bede þe burne to be bro3t to Babyloyn þe ryche,
& þere in dongoun be don to dre3e þer his wyrdes.
Now se, so þe Soueray[n] set hatz His wrake:
Nas hit not for Nabugo ne his noble nauþer
Þat oþer depryued watz of pryde with paynes stronge,
Bot for his beryng so badde agayn his blyþe Lorde;
For hade þe Fader ben his frende, þat hym bifore keped,
Ne neuer trespast to Him in teche of mysseleue,
To colde wer alle Calde & kythes of Ynde,
3et take Torkye hem wyth, her tene hade ben little.
3et nolde neuer Nabugo þis ilke note leue
Er he hade tuyred þis toun & torne hit to grounde.
He joyned vnto Jerusalem a gentyle duc þenne,
His name watz Nabuzardan, to noye þe Jues;
He watz mayster of his men & my3ty himseluen,
Þe chef of his cheualrye his chekkes to make;
He brek þe bareres as bylyue, & þe bur3after,
& enteres in ful ernestly, in yre of his hert.
What! þe maysterry watz mene: þe men wern away,
Þe best bo3ed wyth þe burne þat þe bor33emed,
& þo þat byden wer [s]o biten with þe bale hunger
Þat on wyf hade ben worþe þe welgest fourre.
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Nabizardan no3t forþy nolde not spare,
Bot bede al to þe bronde vnder bare egge;
Þay slowen of swettest semlych burdes,
Baþed barnes in blod & her brayn spylled;
Prestes & prelates þay presed to deþe,
Wyues & wenches her wombes tocoruen,
Þat her boweles outborst aboute þe diches,
& al watz carfully kylde þat þay cach my3t.
And alle swypped, vnswol3ed of þe sworde kene,
Þay wer cagged & ka3t on capeles al bare,
Festned fettres to her fete vnder fole wombes,
& broþely bro3t to Babyloyn þer bale to suffer,
To sytte in seruage & syte, þat sumtyme wer gentyle.
Now ar chaunged to chorles & charged wyth werkkes,
Boþe to cayre at þe kart & þe kuy mylke,
Þat sumtyme sete in her sale syres & burdes.
& 3et Nabuzardan nyl neuer stynt
Er he to þe tempple tee wyth his tulkkes alle;
Betes on þe barers, brestes vp þe 3ates,
Slouen alle at a slyp þat serued þerinne,
Pulden prestes bi þe polle & plat of her hedes,
Di3ten dekenes to deþe, dungen doun clerkkes,
& alle þe maydenes of þe munster ma3tyly hokyllen
Wyth þe swayf of þe sworde þat swol3ed hem alle.
Þenne ran þay to þe relykes as robbors wylde,
& pyled alle þe apparement þat pented to þe kyrke,
Þe pure pyleres of bras pourtrayd in golde,
& þe chef chaundeler charged with þe ly3t,
Þat ber þe lamp vpon lofte þat lemed euermore
Bifore þ[e] sancta sanctorumþer
selcouth watz ofte.
Þay ca3t away þat condelstik, & þe crowne als
Þat þe auter hade vpon, of aþel golde ryche,
Þe gredirne & þe goblotes garnyst of syluer,
Þe bases of þe bry3t postes & bassynes so schyre,
Dere disches of golde & dubleres fayre,
Þe vyoles & þe vesselment of vertuous stones.
Now hatz Nabuzardan nomen alle þyse noble þynges,
& pyled þat precious place & pakked þose godes;
Þe golde of þe gazafylace to swyþe gret noumbre,
Wyth alle þe vrnmentes of þat hous, he hamppred togeder;
Alle he spoyled spitously in a sped whyle
85
Þat Salomon so mony a sadde 3er so3t to make.
Wyth alle þe coyntyse þat he cowþe clene to wyrke,
Deuised he þe vesselment, þe vestures clene;
Wyth sly3t of his ciences, his Souerayn to loue,
Þe hous & þe anournementes he hy3tled togedere.
Now hatz Nabuzardan numnend hit al samen,
& syþen bet doun þe bur3& brend hit in askes.
Þenne wyth legiounes of ledes ouer londes he rydes,
Her3ez of Israel þe hyrne aboute;
Wyth charged chariotes þe cheftayn he fynde,
Bikennes þe catel to þe kyng, þat he ca3t hade;
Presented him þe prisoneres in pray þat þay token,
Moni a worþly wy3e whil her worlde laste,
Moni semly syre soun, & swyþe rych maydenes,
Þe pruddest of þe prouince, & prophetes childer,
As Ananie & Azarie & als Mizael,
& dere Daniel also, þat watz deuine noble,
With moni a modey moder-chylde mo þen innoghe.
& Nabugo_de_nozar makes much joye,
Nov he þe kyng hatz conquest & þe kyth wunnen,
& dreped alle þe do3tyest & derrest in armes,
& þe lederes of her lawe layd to þe grounde,
& þe pryce of þe profetie prisoners maked.
Bot þe joy of þe juelrye so gentyle & ryche,
When hit watz schewed hym so schene, scharp watz his wonder;
Of such vessel auayed, þat vayled so huge,
Neuer 3et nas Nabugo_de_nozar er þenne.
He sesed hem with solemnete, þe Souerayn he praysed
Þat watz aþel ouer alle, Israel Dry3tyn:
Such god, such gomes, such gay vesselles,
Comen neuer out of kyth to Caldee reames.
He trussed hem in his tresorye in a tryed place,
Rekenly, wyth reuerens, as he ry3t hade;
& þer he wro3t as þe wyse, as 3e may wyt hereafter,
For hade he let of hem ly3t, hym mo3t haf lumpen worse.
Þat ryche in gret rialte rengned his lyue,
As conquerour of vche a cost he cayser watz hatte,
Emperour of alle þe erþe & also þe saudan,
& als þe god of þe grounde watz grauen his name.
& al þur3dome of Daniel, fro he deuised hade
Þat alle goudes com of God, & gef hit hym bi samples,
Þat he ful clanly bicnv his carp bi þe laste,
86
& ofte hit mekned his mynde, his maysterful werkkes.
Bot al drawes to dy3e with doel vp[o]n ende:
Bi a haþel neuer so hy3e, he heldes to grounde.
& so Nabugo_de_nozar, as he nedes moste,
For alle his empire so hi3e in erþe is he grauen.
Bot þenn þe bolde Baltazar, þat watz his barn aldest,
He watz stalled in his stud, & stabled þe rengne
In þe bur3of Babiloyne, þe biggest he trawed,
Þat nauþer in heuen ne [on] erþe hade no pere;
For he bigan in alle þe glori þat hym þe gome lafte,
Nabugo_de_nozar, þat watz his noble fader.
So kene a kyng in Caldee com neu[er] er þenne;
Bot honoured he not Hym þat in heuen wonies.
Bot fals fantummes of fendes, formed with handes,
Wyth tool out of harde tre, & telded on lofte,
& of stokkes & stones, he stoute goddes callz,
When þay ar gilde al with golde & gered wyth syluer;
& þere he kneles & callez & clepes after help.
& þay reden him ry3t rewarde he hem hetes,
& if þay gruchen him his grace, to gremen his hert,
He cleches to a gret klubbe & knokkes hem to peces.
Þus in pryde & olipraunce his empyre he haldes,
In lust & in lecherye & loþelych werkkes,
& hade a wyf for to welde, a worþelych quene,
& mony a lemman, neuer þe later, þat ladis wer called.
In þe clernes of his concubines & curious wedez,
In notyng of nwe metes & of nice gettes,
Al watz þe mynde of þat man on misschapen þinges,
Til þe Lorde of þe lyfte liste hit abate.
Thenne þis bolde Baltazar biþenkkes hym ones
To vouche on avayment of his vayne g[l]orie;
Hit is not innoghe to þe nice al no3ty þink vse
Bot if alle þe worlde wyt his wykked dedes.
Baltazar þur3Babiloyn his banne gart crye,
& þur3þe cuntre of Caldee his callyng con spryng,
Þat alle þe grete vpon grounde schulde geder hem samen
& assemble at a set day at þe saudans fest.
Such a mangerie to make þe man watz auised,
Þat vche a kythyn kyng schuld com þider,
Vche duk wyth his duthe, & oþer dere lordes,
Schulde com to his court to kyþe hym for lege,
& to reche hym reuerens, & his reuel herkken,
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To loke on his lemanes & ladis hem calle.
To rose hym in his rialty rych men so3tten,
& mony a baroun ful bolde, to Babyloyn þe noble.
Þer bowed toward Babiloyn burnes so mony,
Kynges, cayseres ful kene, to þe court wonnen,
Mony ludisch lordes þat ladies bro3ten,
Þat to neuen þe noumbre to much nye were.
For þe bour3watz so brod & so bigge alce,
Stalled in þe fayrest stud þe sterrez anvnder,
Prudly on a plat playn, plek alþer-fayrest,
Vmbesweyed on vch a syde with seuen grete wateres,
With a wonder wro3t walle wruxeled ful hi3e,
With koynt carneles aboue, coruen ful clene,
Troched toures bitwene, twenty spere lenþe,
& þiker þrowen vmbeþour with ouerþwert palle.
Þe place þat plyed þe pursaunt wythinne
Watz longe & ful large & euer ilych sware,
& vch a syde vpon soyle helde seuen myle,
& þe saudans sete sette in þe myddes.
Þat watz a palayce of pryde passande alle oþer,
Boþe of werk & of wunder, & walle[d] al aboute;
He3e houses withinne, þe halle to hit med,
So brod bilde in a bay þat blonkkes my3t renne.
When þe terme of þe tyde watz towched of þe feste,
Dere dro3en þerto & vpon des metten,
& Baltazar vpon bench was busked to sete,
Stepe stayred stones of his stoute throne.
Þenne watz alle þe halle flor hiled with kny3tes,
& barounes at þe sidebordes bounet aywhere,
For non watz dressed vpon dece bot þe dere seluen,
& his clere concubynes in cloþes ful bry3t.
When alle segges were þet set þen seruyse bygynnes,
Sturnen trumpen strake steuen in halle,
Aywhere by þe wowes wrasten krakkes,
& brode baneres þerbi blusnande of gold,
Burnes berande þe bredes vpon brode skeles
Þat were of sylueren sy3t, & served þerwyth,
Lyfte logges þerouer & on lofte coruen,
Pared out of paper & poynted of golde,
Broþe baboynes abof, besttes anvnder,
Foles in foler flakerande bitwene,
& al in asure & ynde enaumayld ryche;
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& al on blonkken bak bere hit on honde.
& ay þe nakeryn noyse, notes of pipes,
Tymbres & tabornes, tulket among,
Symbales & sonetez sware þe noyse,
& bougounz busch batered so þikke.
So watz serued fele syþe þe sale alle aboute,
With solace at þe sere course, bifore þe self lorde,
Þer þe lede & alle his loue lenged at þe table:
So faste þay we3ed to him wyne hit warmed his hert
& breyþed vppe into his brayn & blemyst his mynde,
& al waykned his wyt, & welne3e he foles;
For he waytez on wyde, his wenches he byholdes,
& his bolde baronage aboute bi þe wo3es.
Þenne a dotage ful depe drof to his hert,
& a caytif counsayl he ca3t bi hymseluen;
Maynly his marschal þe mayster vpon calles,
& comaundes hym cofly coferes to lauce,
& fech forþ þe vessel þat his fader bro3t,
Nabugo_de_nozar, noble in his strenþe,
Conquered with his kny3tes & of kyrk rafte
In Jude, in Jerusalem, in gentyle wyse:
'Bryng hem now to my borde, of beuerage hem fylles,
Let þise ladyes of hem lape, I luf hem in hert;
Þat schal I cortaysly kyþe, & þay schin knawe sone,
Þer is no bounte in burne lyk Baltazar þewes.'
Þenne towched to þe tresour þis tale watz sone,
& he with keyes vncloses kystes ful mony;
Mony burþen ful bry3t watz bro3t into halle,
& couered mony a cupborde with cloþes ful quite.
Þe jueles out of Jerusalem with gemmes ful bry3t
Bi þe syde of þe sale were semely arayed;
Þe aþel auter of brasse watz hade into place,
Þe gay coroun of golde gered on lofte.
Þat hade ben blessed bifore wyth bischopes hondes
& wyth besten blod busily anoynted,
In þe solempne sacrefyce þat goud sauor hade
Bifore þe Lorde of þe lyfte in louyng Hymseluen,
Now is sette, for to serue Satanas þe blake,
Bifore þe bolde Baltazar wyth bost & wyth pryde;
Houen vpon þis auter watz aþel vessel
Þat wyth [s]o curious a crafte coruen watz wyly.
Salamon sete him s[eue]n 3ere & a syþe more,
89
With alle þe syence þat hym sende þe souerayn Lorde,
For to compas & kest to haf hem clene wro3t.
For þer wer bassynes ful bry3t of brende golde clere,
Enaumaylde with azer, & eweres of sute,
Couered cowpes foul clene, as casteles arayed,
Enbaned vnder batelment with bantelles quoynt,
& fyled out of fygures of ferlyle schappes.
Þe coperounes of þe canacles þat on þe cuppe reres
Wer fetysely formed out in fylyoles longe;
Pinacles py3t þer apert þat profert bitwene,
& al bolled abof with braunches & leues,
Pyes & papejayes purtrayed withinne,
As þay prudly hade piked of pomgarnades;
For alle þe blomes of þe bo3es wer blyknande perles,
& alle þe fruyt in þo formes of flaumbeande gemmes,
Ande safyres, & sardiners, & semely topace,
Alabaundarynes, & amaraunz, & amaffised stones,
Casydoynes, & crysolytes, & clere rubies,
Penitotes, & pynkardines, ay perles bitwene;
So trayled & tryfled atrauerce wer alle,
Bi vche bekyrande þe bolde, þe brurdes al vmbe;
Þe gobelotes of golde grauen aboute,
& fyoles fretted with flores & fleez of golde;
Vpon þat avter watz al aliche dresset.
Þe candelstik bi a cost watz cayred þider sone,
Vpon þe pyleres apyked, þat praysed hit mony,
Vpon hit basez of brasse þat ber vp þe werkes,
Þe bo3es bry3t þerabof, brayden of golde,
Braunches bredande þeron, & bryddes þer seten
Of mony kyndes, of fele kyn hues,
As þay with wynge vpon wynde hade waged her fyþeres.
Inmong þe leues of þe lampes wer grayþed,
& oþer louflych ly3t þat lemed ful fayre,
As mony morteres of wax merkked withoute
With mony a borlych best al of brende golde.
Hit watz not wonte in þat wone to wast no serges,
Bot in temple of þe trauþe trwly to stonde
Bifore þe sancta sanctorum, soþefast Dry3tyn
Expouned His speche spiritually to special prophetes.
Leue þou wel þat þe Lorde þat þe lyfte 3emes
Displesed much at þat play in þat plyt stronge,
Þat His jueles so gent wyth jaueles wer fouled,
90
Þat presyous in His presens wer proued sumwhyle.
Soberly in His sacrafyce summe wer anoynted,
Þur3þe somones of Himselfe þat syttes so hy3e;
Now a boster on benche bibbes þerof
Tyl he be dronkken as þe deuel, & dotes þer he syttes.
So þe Worcher of þis worlde wlates þerwyth
Þat in þe poynt of her play He poruayes a mynde;
Bot er harme hem He wolde in haste of His yre,
He wayned hem a warnyng þat wonder hem þo3t.
Nov is alle þis guere geten glotounes to serue,
Stad in a ryche stal, & stared ful bry3t[e];
Baltazar in a brayd: 'Bede vus þerof!
We3e wyn in þis won! Wassayl!' he cryes.
Swyfte swaynes ful swyþe swepen þertylle,
Kyppe kowpes in honde kyngez to serue;
In bry3t bollez ful bayn birlen þise oþer,
& vche mon for his mayster machches alone.
Þer watz rynging, on ry3t, of ryche metalles,
Quen renkkes in þat ryche rok rennen hit to cache;
Clatering of couaclez þat kesten þo burdes
As sonet out of sau[t]eray songe als myry.
Þen þe dotel on dece drank þat he my3t;
& þenne arn dressed dukez & prynces,
Concubines & kny3tes, bi cause of þat merthe;
As vchon hade hym inhelde he haled of þe cuppe.
So long likked þise lordes þise lykores swete,
& gloryed on her falce goddes, & her grace calles,
Þat were of stokkes & stones, stille euermore,
Neuer steuen hem astel, so stoken [is] hor tonge.
Alle þe goude golden goddes þe gaulez 3et neuenen,
Belfagor & Belyal, & Belssabub als,
Heyred hem as hy3ly as heuen wer þayres,
Bot Hym þat alle goudes giues, þat God þay for3eten.
For þer a ferly bifel þat fele folk se3en;
Fryst knew hit þe kyng & alle þe cort after:
In þe palays pryncipale, vpon þe playn wowe,
In contrary of þe candelstik, þat clerest hit schyned,
Þer apered a paume, with poyntel in fyngres,
Þat watz grysly & gret, & grymly he wrytes;
Non oþer forme bot a fust faylande þe wryste
Pared on þe parget, purtrayed lettres.
When þat bolde Baltazar blusched to þat neue,
91
Such a dasande drede dusched to his hert
Þat al falewed his face & fayled þe chere;
Þe stronge strok of þe stonde strayned his joyntes,
His cnes cachches toclose, & cluchches his hommes,
& he with plattyng his paumes displayes his ler[e]s,
& romyes as a rad ryth þat rorez for drede,
Ay biholdand þe honde til hit hade al grauen
& rasped on þe ro3wo3e runisch sauez.
When hit þe scrypture hade scraped wyth a strof penne,
As a coltour in clay cerues þo for3es,
Þenne hit vanist verayly & voyded of sy3t,
Bt þe lettres bileued ful large vpon plaster.
Sone so þe kynge for his care carping my3t wynne,
He bede his burnes bo3to þat were bok-lered,
To wayte þe wryt þat hit wolde, & wyter hym to say,
'For al hit frayes my flesche, þe fyngres so grymme.'
Scoleres skelten þeratte þe skyl for to fynde,
Bot þer watz neuer on so wyse couþe on worde rede,
Ne what ledisch lore ne langage nauþer,
What tyþyng ne tale tokened þo dra3tes.
Þenne þe bolde Baltazar bred ner wode,
& ede þe cete to seche segges þur3out
Þat wer wyse of wychecrafte, & warla3es oþer
Þat con dele wyth demerlayk & deuine lettres.
'Calle hem alle to my cort, þo Calde clerkkes,
Vnfolde hem alle þis ferly þat is bifallen here,
& calle wyth a hi3e cry: "He þat þe kyng wysses,
In expounyng of speche þat spredes in þise lettres,
& make þe mater to malt my mynde wythinne,
Þat I may wyterly wyt what þat wryt menes,
He schal be gered ful gaye in gounes of porpre,
& a coler of cler golde clos vmbe his þrote;
He schal be prymate & prynce of pure clergye,
& of my þreuenest lordez þe þrydde he schal,
& of my reme þe rychest to ryde wyth myseluen,
Outtaken bare two, & þenne he þe þrydde."'
Þis cry watz vpcaste, & þer comen mony
Clerkes out of Caldye þat kennest wer knauen,
As þe sage sathrapas þat sorsory couþe,
Wychez & walkyries wonnen to þat sale,
Deuinores of demorlaykes þat dremes cowþe rede,
Sorsers & exorsismus & fele such clerkes;
92
& alle þat loked on þat letter as lewed þay were
As þay had loked in þe leþer of my lyft bote.
Þenne cryes þe kyng & kerues his wedes.
What! he corsed his clerkes & calde hem chorles;
To henge þe harlotes he he3ed ful ofte:
So watz þe wy3e wytles he wed wel ner.
Ho herde hym chyde to þe chambre þat watz þe chef quene.
When ho watz wytered bi wy3es what watz þe cause,
Suche a chaungande chaunce in þe chef halle,
Þe lady, to lauce þat los þat þe lorde hade,
Glydes doun by þe grece & gos to þe kyng.
Ho kneles on þe colde erþe & carpes to hymseluen
Wordes of worchyp wyth a wys speche.
'Kene kyng,' quoþ þe quene, 'kayser of vrþe,
Euer laste þy lyf in lenþe of dayes!
Why hatz þou rended þy robe for redles hereinne,
Þa3þose ledes ben lewed lettres to rede,
& hatz a haþel in þy holde, as I haf herde ofte,
Þat hatz þe gostes of God þat gyes alle soþes?
His sawle is ful of syence, sa3es to schawe,
To open vch a hide þyng of aunteres vncowþe.
Þat is he þat ful ofte hatz heuened þy fader
Of mony anger ful hote with his holy speche.
When Nabugo_de_nozar watz nyed in stoundes,
He devysed his dremes to þe dere trawþe;
He keuered hym with his counsayl of caytyf wyrdes;
Alle þat he spured hym, in space he expowned clene,
Þur3þe sped of þe spyryt, þat sprad hym withinne,
Of þe godelest goddez þat gaynes aywhere.
For his depe diuinite & his dere sawes,
Þy bolde fader Baltazar bede by his name,
Þat now is demed Danyel, of derne coninges,
Þat ca3t watz in þe captyuide in cuntre of Jues;
Nabuzardan hym nome, & now is he here,
A prophete of þat prouince & pryce of þe worlde.
Sende into þe cete to seche hym bylyue,
& wynne hym with þe worchyp to wayne þe bote;
& þa3þe mater be merk þat merked is 3ender,
He schal declar hit also as hit on clay stande.'
Þat gode counseyl at þe quene watz cached as swyþe;
Þe burne byfore Baltazar watz bro3t in a whyle.
When he com bifore þe kyng & clanly had halsed,
93
Baltazar vmbebrayde hym, & 'Leue sir,' he sayde,
'Hit is tolde me bi tulkes þat þou trwe were
Profete of þat prouynce þat prayed my fader,
Ande þat þou hatz in þy hert holy connyng,
Of sapyence þi sawle ful, soþes to schawe;
Goddes gost is þe geuen þat gyes alle þynges,
& þou vnhyles vch hidde þat Heuen-Kyng myntes.
& here is a ferly byfallen, & I fayn wolde
Wyt þe wytte of þe wryt þat on þe wowe clyues,
For alle Calde clerkes han cowwardely fayled.
If þou with quayntyse con quere hit, I quyte þe þy mede:
For if þou redes hit by ry3t & hit to resoun brynges,
Fyrst telle me þe tyxte of þe tede lettres,
& syþen þe mater of þe mode mene me þerafter,
& I schal halde þe þe hest þat I þe hy3t haue,
Apyke þe in porpre cloþe, palle alþer-fynest,
& þe by3e of bry3t golde abowte þyn nekke,
& þe þryd þryuenest þat þrynges me after,
Þou schal be baroun vpon benche, bede I þe no lasse.'
Derfly þenne Danyel deles þyse wordes:
'Ryche kyng of þis rengne, rede þe oure Lorde!
Hit is surely soth þe Souerayn of heuen
Fylsened euer þy fader & vpon folde cheryched,
Gart hym grattest to be of gouernores alle,
& alle þe worlde in his wylle welde as hym lykes.
Whoso wolde wel do, wel hym bityde,
& quos deth so he dezyre, he dreped als fast;
Whoso hym lyked to lyft, on lofte watz he sone,
& quoso hym lyked to lay watz lo3ed bylyue.
So watz noted þe note of Nabugo_de_nozar,
Styfly stabled þe rengne bi þe stronge Dry3tyn,
For of þe Hy3est he hade a hope in his hert,
Þat vche pouer past out of þat Prynce euen.
& whyle þat watz cle3t clos in his hert
Þere watz no mon vpon molde of my3t as hymseluen;
Til hit bitide on a tyme towched hym pryde
For his lordeschyp so large & his lyf ryche;
He hade so huge an insy3t to his aune dedes
Þat þe power of þe hy3e Prynce he purely for3etes.
Þenne blynnes he not of blasfemy on to blame þe Dry3tyn;
His my3t mete to Goddes he made with his wordes:
"I am god of þe grounde, to gye as me lykes.
94
As He þat hy3e is in heuen, His aungeles þat weldes.
If He hatz formed þe folde & folk þervpone,
I haf bigged Babiloyne, bur3alþer-rychest,
Stabled þerinne vche a ston in strenkþe of myn armes;
Mo3t neuer my3t bot myn make such anoþer."
Watz not þis ilke worde wonnen of his mowþe one
Er þenne þe Souerayn sa3e souned in his eres:
"Now Nabugo_de_nozar inno3e hatz spoken,
Now is alle þy pryncipalte past at ones,
& þou, remued fro monnes sunes, on mor most abide
& in wasturne walk & wyth þe wylde dowelle,
As best, byte on þe bent of braken & erbes,
With wroþe wolfes to won & wyth wylde asses."
Inmydde þe poynt of his pryde departed he þere
Fro þe soly of his solempnete; his solace he leues,
& carfully is outkast to contre vnknawen,
Fer into a fyr fryth þere frekes neuer comen.
His hert heldet vnhole; he hoped non oþer
Bot a best þat he be, a bol oþer an oxe.
He fares forth on alle faure, fogge watz his mete,
& ete ay as a horce when erbes were fallen;
Þus he countes hym a kow þat watz a kyng ryche,
Quyle seuen syþez were ouerseyed, someres I trawe.
By þat mony þik thy3e þry3t vmbe his lyre,
Þat alle watz dubbed & dy3t in þe dew of heuen;
Faxe, fyltered & felt, flosed hym vmbe,
Þat schad fro his schulderes to his schyre wykes,
& twenty-folde twynande hit to his tos ra3t,
Þer mony clyuy as clyde hit cly3t togeder.
His berde ibrad alle his brest to þe bare vrþe,
His browes bresed as breres aboute his brode chekes;
Hol3e were his y3en & vnder campe hores,
& al watz gray as þe glede, with ful grymme clawres
Þat were croked & kene as þe kyte paune;
Erne-hwed he watz & al ouerbrawden,
Til he wyst ful wel who wro3t alle my3tes,
& cowþe vche kyndam tokerue & keuer when Hym lyked.
Þenne He wayned hym his wyt, þat hade wo soffered,
Þat he com to knawlach & kenned hymseluen;
Þenne he loued þat Lorde & leued in trawþe
Hit watz non oþer þen He þat hade al in honde.
Þenne sone watz he sende agayn, his sete restored;
95
His barounes bo3ed hym to, blyþe of his come,
Ha3erly in his aune hwe his heued watz couered,
& so 3eply watz 3arked & 3olden his state.
Bot þou, Baltazar, his barne & his bolde ayre,
Se3þese syngnes with sy3t & set hem at lyttel,
Bot ay hatz hofen þy hert agaynes þe hy3e Dry3t[y]n,
With bobaunce & with blasfamye bost at Hym kest,
& now His vessayles avyled in vanyte vnclene,
Þat in His hows Hym to honour were heuened of fyrst;
Bifore þe barounz hatz hom bro3t, & byrled þerinne
Wale wyne to þy wenches in waryed stoundes;
Bifore þy borde hatz þou bro3t beuerage in þede,
Þat blyþely were fyrst blest with bischopes hondes,
Louande þeron lese goddez þat lyf haden neuer,
Made of stokkes & stonez þat neuer styry mo3t.
& for þat froþande fylþe, þe Fader of heuen
Hatz sende into þis sale þise sy3tes vncowþe,
Þe fyste with þe fyngeres þat flayed þi hert,
Þat rasped renyschly þe wo3e with þe ro3penne.
Þise ar þe wordes here wryten, withoute werk more,
By vch fygure, as I fynde, as oure Fader lykes:
Mane, Techal, Phares: merked in þrynne,
Þat þretes þe of þyn vnþryfte vpon þre
wyse.
Now expowne þe þis speche spedly I þenk:
Manemenes als much as "Maynful Gode
Hatz counted þy kyndam bi a clene noumbre,
& fulfylled hit in fayth to þe fyrre ende".
To teche þe of Techal, þat terme þus menes:
"þy wale rengne is walt in we3tes to heng,
& is funde ful fewe of hit fayth-dedes."
& Pharesfol3es for þose fawtes, to frayst þe trawþe;
In Phares fyndeI forsoþe þise felle sa3es:
"Departed is þy pryncipalte, depryued þou worpes,
Þy rengne rafte is þe fro, & ra3t is þe Perses;
Þe Medes schal be maysteres here, & þou of menske schowued."'
Þe kyng comaunded anon to cleþe þat wyse
In frokkes of fyn cloþ, as forward hit asked;
Þenne sone watz Danyel dubbed in ful dere porpor,
& a coler of cler golde kest vmbe his swyre.
Þen watz demed a decre bi þe duk seluen:
Bolde Baltazar bed þat hym bowe schulde
96
Þe comynes al of Calde þat to þe kyng longed,
As to þe prynce pryuyest preued þe þrydde,
He3est of alle oþer saf onelych tweyne,
To bo3after Baltazar in bor3e & in felde.
Þys watz cryed & knawen in cort als fast,
& alle þe folk þerof fayn þat fol3ed hym tylle.
Bot howso Danyel watz dy3t, þat day ouer3ede;
Ny3t ne3ed ry3t now with nyes fol mony,
For da3ed neuer anoþer day, þat ilk derk after,
Er dalt were þat ilk dome þat Danyel deuysed.
Þe solace of þe solempnete in þat sale dured
Of þat farand fest, tyl fayled þe sunne;
Þenne blykned þe ble of þe bry3t skwes,
Mourkenes þe mery weder, & þe myst dryues
Þor3þe lyst of þe lyfte, bi þe lo3medoes.
Vche haþel to his home hy3es ful fast,
Seten at her soper & songen þerafter;
Þen foundez vch a fela3schyp fyrre at forþ na3tes.
Baltazar to his bedd with blysse watz caryed;
Reche þe rest as hym lyst: he ros neuer þerafter.
For his foes in þe felde in flokkes ful grete,
Þat longe hade layted þat lede his londes to strye,
Now ar þay sodenly assembled at þe self tyme.
Of hem wyst no wy3e þat in þat won dowelled.
Hit watz þe dere Daryus, þe duk of þise Medes,
Þe prowde prynce of Perce, & Porros of Ynde,
With mony a legioun ful large, with ledes of armes,
Þat now hatz spyed a space to spoyle Caldeez.
Þay þrongen þeder in þe þester on
þrawen hepes,
Asscaped ouer þe skyre watteres & scaþed þe walles,
Lyfte laddres ful longe & vpon lofte wonen,
Stelen stylly þe toun er any steuen rysed.
Withinne an oure of þe niy3t an entre þay hade,
3et afrayed þay no freke. Fyrre þay passen,
& to þe palays pryncipal þay aproched ful stylle,
Þenne ran þay in on a res on rowtes ful grete;
Blastes out of bry3t brasse brestes so hy3e,
Ascry scarred on þe scue, þat scomfyted mony.
Segges slepande were slayne er þay slyppe my3t;
Vche hous heyred watz withinne a hondewhyle.
Baltazar in his bed watz beten to deþe,
97
Þat boþe his blod & his brayn blende on þe cloþes;
The kyng in his cortyn watz ka3t bi þe heles,
Feryed out bi þe fete & fowle dispysed.
Þat watz so do3ty þat day & drank of þe vessayl
Now is a dogge also dere þat in a dych lygges.
For þe mayster of þyse Medes on þe morne ryses,
Dere Daryous þat day dy3t vpon trone,
Þat cete seses ful sounde, & sa3tlyng makes
Wyth alle þe barounz þeraboute, þat bowed hym after.
& þus watz þat londe lost for þe lordes synne,
& þe fylþe of þe freke þat defowled hade
Þe ornementes of Goddez hous þat holy were maked.
He watz corsed for his vnclannes, & cached þerinne,
Done doun of his dyngnete for dedez vnfayre,
& of þyse worldes worchyp wrast out for euer,
& 3et of lykynges on lofte letted, I trowe:
To loke on oure lofly Lorde late bitydes.
Þus vpon þrynne wyses I haf yow þro schewed
Þat vnclannes tocleues in corage dere
Of þat wynnelych Lorde þat wonyes in heuen,
Entyses Hym to be tene, telled vp His wrake;
Ande clannes is His comfort, & coyntyse He louyes,
& þose þat seme arn & swete schyn se His face.
Þat we gon gay in oure gere þat grace He vus sende,
Þat we may serue in His sy3t, þer solace neuer blynnez.
Amen.
~ Anonymous Americas,#NFDB
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35 Robert Browning
35 John Keats
32 Saint Augustine of Hippo
31 Johann Wolfgang von Goethe
29 Carl Jung
23 Walt Whitman
21 Saint Teresa of Avila
20 Ralph Waldo Emerson
19 Saint John of Climacus
18 Anonymous
17 Swami Vivekananda
17 Plotinus
17 Pierre Teilhard de Chardin
12 Rabbi Moses Luzzatto
12 Ovid
12 Jalaluddin Rumi
12 Edgar Allan Poe
10 Rabindranath Tagore
10 Nirodbaran
10 Aldous Huxley
8 Plato
7 Vyasa
7 Baha u llah
7 Alice Bailey
6 Lucretius
6 Jorge Luis Borges
5 Swami Krishnananda
5 Sri Ramana Maharshi
5 Rudolf Steiner
5 Rainer Maria Rilke
5 Franz Bardon
5 A B Purani
4 Jordan Peterson
4 Henry David Thoreau
4 George Van Vrekhem
4 Bokar Rinpoche
4 Al-Ghazali
3 Saint Francis of Assisi
3 Patanjali
3 Omar Khayyam
3 Namdev
3 Li Bai
3 Kabir
3 Joseph Campbell
3 Farid ud-Din Attar
3 Baba Sheikh Farid
2 Thubten Chodron
2 Thomas Merton
2 Taigu Ryokan
2 Saint Clare of Assisi
2 Ramprasad
2 Moses de Leon
2 Mechthild of Magdeburg
2 Ken Wilber
2 Hafiz
2 Allama Muhammad Iqbal
119 Wordsworth - Poems
82 Lovecraft - Poems
49 Shelley - Poems
48 The Gospel of Sri Ramakrishna
48 Schiller - Poems
43 Quran
39 The Golden Bough
36 Yeats - Poems
35 Keats - Poems
35 Browning - Poems
31 Thus Spoke Zarathustra
22 Whitman - Poems
21 City of God
20 The Bible
20 Emerson - Poems
19 The Ladder of Divine Ascent
18 Magick Without Tears
17 Goethe - Poems
15 The Way of Perfection
15 Savitri
15 Agenda Vol 01
14 Words Of The Mother II
14 Prayers And Meditations
14 Faust
14 Collected Works of Nolini Kanta Gupta - Vol 07
13 Collected Works of Nolini Kanta Gupta - Vol 02
12 Poe - Poems
12 Metamorphoses
12 Liber ABA
12 General Principles of Kabbalah
11 The Confessions of Saint Augustine
11 Mysterium Coniunctionis
11 Collected Works of Nolini Kanta Gupta - Vol 05
10 Twelve Years With Sri Aurobindo
10 The Perennial Philosophy
10 Tagore - Poems
10 Letters On Yoga IV
10 Collected Poems
10 Agenda Vol 08
9 The Synthesis Of Yoga
9 Bhakti-Yoga
9 Agenda Vol 10
8 Words Of Long Ago
8 The Archetypes and the Collective Unconscious
8 On Education
8 Hymn of the Universe
8 Crowley - Poems
8 Agenda Vol 12
7 Vishnu Purana
7 Talks
7 Some Answers From The Mother
7 A Treatise on Cosmic Fire
7 Agenda Vol 05
7 Agenda Vol 04
7 Agenda Vol 02
6 Words Of The Mother III
6 The Secret Doctrine
6 Rumi - Poems
6 Of The Nature Of Things
6 Essays In Philosophy And Yoga
6 Dark Night of the Soul
6 Collected Works of Nolini Kanta Gupta - Vol 01
6 Anonymous - Poems
6 Aion
6 5.1.01 - Ilion
5 Twilight of the Idols
5 The Study and Practice of Yoga
5 The Practice of Magical Evocation
5 The Phenomenon of Man
5 The Interior Castle or The Mansions
5 The Divine Comedy
5 Sri Aurobindo or the Adventure of Consciousness
5 Rilke - Poems
5 Raja-Yoga
5 Plotinus - Complete Works Vol 03
5 Labyrinths
5 Kena and Other Upanishads
5 Evening Talks With Sri Aurobindo
5 Collected Works of Nolini Kanta Gupta - Vol 04
5 Collected Works of Nolini Kanta Gupta - Vol 03
5 Agenda Vol 13
5 Agenda Vol 09
4 Walden
4 The Practice of Psycho therapy
4 The Future of Man
4 The Alchemy of Happiness
4 Tara - The Feminine Divine
4 Questions And Answers 1954
4 Questions And Answers 1953
4 Preparing for the Miraculous
4 Plotinus - Complete Works Vol 04
4 Plotinus - Complete Works Vol 02
4 Plotinus - Complete Works Vol 01
4 On the Way to Supermanhood
4 Maps of Meaning
4 Knowledge of the Higher Worlds
4 Isha Upanishad
4 Hymns to the Mystic Fire
4 Agenda Vol 11
4 Agenda Vol 07
4 Agenda Vol 03
4 A Garden of Pomegranates - An Outline of the Qabalah
3 Vedic and Philological Studies
3 The Life Divine
3 The Hero with a Thousand Faces
3 The Book of Certitude
3 Record of Yoga
3 Patanjali Yoga Sutras
3 On Thoughts And Aphorisms
3 Li Bai - Poems
3 Essays Divine And Human
3 Collected Works of Nolini Kanta Gupta - Vol 08
2 Words Of The Mother I
2 The Zen Teaching of Bodhidharma
2 The Tibetan Yogas of Dream and Sleep
2 The Secret Of The Veda
2 The Red Book Liber Novus
2 The Mother With Letters On The Mother
2 Symposium
2 Songs of Kabir
2 Sex Ecology Spirituality
2 Ryokan - Poems
2 Questions And Answers 1957-1958
2 Questions And Answers 1929-1931
2 Letters On Yoga II
2 How to Free Your Mind - Tara the Liberator
2 Hafiz - Poems
2 Essays On The Gita
2 Advanced Dungeons and Dragons 2E
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Ritualistically these four terms are the formulae for oblation to four Deities, Powers or Presences, whom the sacrificer wishes to please and propitiate in order to have their help and blessing and in order thereby to discharge his dharma or duty of life. Svh is the offering especially dedicated to Agni, the foremost of the Gods, for he is the divine messenger who carries men's offering to the Gods and brings their blessing to men. Vaatkr is the offering to the Gods generally. Hantakr is the offering to mankind, to our kin, an especial form of it being the worship of the guests,sarvadevamayo' tithi. Svadh is the offering to the departed Fathers (Pitris).
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.
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
--
But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush
and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".
--
About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resem ble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
--
One day Jatadhari requested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He declared that Ramlala had fulfilled his innermost prayer and that he now had no more need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whereby he realized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its Creator, Sustainer, and Destroyer; that, in still another aspect, He is the transcendental Brahman, without form, attribute, or name.
While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
--
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.
He said later on: "It is impossi ble to describe the heavenly beauty and sweetness of Radha. Her very appearance showed that she had completely forgotten herself in her passionate attachment to Krishna. Her complexion was a light yellow."
--
Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
--
But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannyasis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be anywhere near them.
--- RAM AND MANOMOHAN
--
Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be enno bled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clothing. He bade him serve holy men. On being asked where he would find real holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.
--- GIRISH GHOSH
--
The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
But it was in the company of his younger devotees, pure souls yet unstained by the touch of worldliness, that Sri Ramakrishna took greatest joy. Among the young men who later embraced the householder's life were Narayan, Paitu, the younger Naren, Tejchandra, and Purna. These visited the Master sometimes against strong opposition from home.
--
The first of these young men to come to the Master was Latu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Ramchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshineswar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Latu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Ram to allow Latu to stay with him permanently. Under Sri Ramakrishna's guidance Latu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Latu was very fond of kirtan and other devotional songs but remained all his life illiterate.
--- RAKHAL
--
Narendra now realized that he had a spiritual mission to fulfil. He resolved to renounce the world, as his grandfather had renounced it, and he came to Sri Ramakrishna for his blessing. But even before he had opened his mouth, the Master knew what was in his mind and wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."
One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Una ble to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
--
Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
--- HARINATH
--
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 unbeara ble. 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."
The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the gods and goddesses began to shine with ever increasing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.
--
"I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffa ble bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
blessed, unutterably blessed, is this last of the
illusions; let me play the man, and thrust it from
--
Behold this bleeding breast of mine
Gashed with the sacramental sign!
--
GOD are not worth even her blemishes.
Al-lah is only sixty-six; but LAYLAH counteth
--
daggers they hold aloft the bleeding heart of earth.
Upon the earth lies water, sensuous and sleepy.
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.)
After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
--
During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The language also is beyond all praise, so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing.
--
As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a verita ble Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgetta ble scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
But if it is true that it is so vital and so blessed to know, let us
ask again why we are turning our attention particularly to man.
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
May Peace be with you - I bless you.
7 June 1934
--
I aspire for the blessed day when the conflict, the
momentary lack of faith, will cease forever and You will
--
My blessings are with you.
16 July 1935
--
With my blessings.
1 April 1936
--
and you ought to have them since my blessings are with you.
10 October 1939
--
With my loving solicitude and my blessings.
5 March 1940
--
With my blessings.
5 June 1940
--
My blessings are with you.
15 October 1940
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
With my most affectionate blessings.
1931
--
my blessings, my congratulations for the manner in which she
has passed her French test.
--
receiving Sri Aurobindo's blessing, it is better to remain concentrated and to keep one's joy locked inside oneself rather than to
throw it out by mixing and talking with others. The experiences
--
the sadhaks went before Sri Aurobindo and the Mother to receive their blessings.
Series Three - To "My little smile"
--
Such is my wish and my blessing.
1 February 1934
--
My blessings and my love are always with you.
10 December 1935
--
With my love and blessings that her aspiration may be
realised this year.
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
With love and blessings.
6 March 1934
--
With love and blessings.
9 March 1934
--
With your mother's blessings.
12 June 1934
--
our help and our blessings are always with you?
Keep your interest in the work - this too will help you to
--
My love and blessings are always with you.
Your mother who loves you.
--
My love, my help and my blessings will always be with you.
Your mother.
--
With my love and blessings.
10 April 1942
--
My love and blessings are with you to guide you on the way.
4 June 1946
--
With my blessings.
29 June 1946
--
With all my love and blessings.
25 September 1947
--
With my love and blessings.
12 December 1953
--
With my love and blessings.
23 March 1954
--
With my love and blessings.
26 January 1956
--
With my love and blessings.
Series Five - To a Child
--
With my love and blessings.
My mother,
--
My love and blessings.
My dear child,
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
presence. I add my blessings.
Beloved Mother, how shall I find the source of that
0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
7. The breeze blew from the turret As I parted his locks;
With his gentle hand he wounded my neck And caused all my senses to be suspended.
--
Begins the exposition of the stanzas which treat of the way and manner which the soul follows upon the road of the union of love with God. Before we enter upon the exposition of these stanzas, it is well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life whereof Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety 'dark night,' as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
BOOK THE FIRST
0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
Love and blessings to my dear child.
4 May 1938
--
of my heart so that I may be blessed with a vision
of your soul-captivating Presence in the full glory of
--
Love and blessings to my dear child.
9 October 1938
--
Love and blessings to my dear child.
14 October 1938
--
Love and blessings to my dear child.
20 October 1938
--
with my love and blessings.
22 October 1938
--
Love and blessings to my dear child.
25 October 1938
--
Love and blessings to my dear child.
4 November 1938
--
You send me your love and blessings every day of late,
dear Mother, and in rare blessed moments I do sense that
we are always surrounded by your love. But as for a real
--
Love and blessings to my dear child.
9 November 1938
I know your love and blessings are always with me and
I sometimes wish you had not been so invariably kind
--
It is not as a Guru that I love and bless, it is as the Mother who
asks nothing in return for what she gives.
--
With my love and blessings.
16 July 1939
--
With my love and blessings.
17 July 1939
--
My love and blessings to my dear (good) child.
27 July 1939
--
Love and blessings to my dear child.
28 July 1939
--
Love and blessings to my dear child.
6 August 1939
--
My love and blessings.
8 August 1939
--
my love and blessings are with you.
12 August 1939
--
My love and blessings will lead you to the goal.
13 August 1939
--
My love and blessings to you, dear child.
17 August 1939
--
sure of my love, you can be sure of my help, and our blessings
19 August 1939
--
all the peace of the divine love and also my loving blessings.
20 August 1939
--
My love and blessings.
27 August 1939
--
My love and blessings always.
28 August 1939
--
Love and blessings to my dear child.
9 September 1939
--
My love and blessings.
19 October 1939
--
with her love and blessings.
28 October 1939
--
With my blessings.
29 March 1940
--
My love and blessings to my dear child.
29 June 1940
--
answered: "My dear child, you can be sure of my love and blessings."
so in words which I can understand and I will drop it.
--
my love is capa ble of understanding and that my blessings do
not depend on such surface movements.
--
With my love and blessings.
25 July 1940
--
With my love and blessings.
9 September 1941
--
With my love and blessings.
9 September 1942
--
With my love and blessings.
9 September 1943
--
With my love and blessings.
9 September 1944
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
How are the messages that You give us on blessings
days chosen? How should we read them and what new
01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Apart from the well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real matter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bi ble says indeed, " blessed are the poor, blessed are they that mourn"... But the Upanishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
A seeker of the islands of the blest,
He leaves the last lands, crosses the ultimate seas,
01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.
The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Pascal's faith had not the calm, tranquil, serene, luminous and happy self-possession of an Indian Rishi. It was ardent and impatient, fiery and vehement. It had to be so perhaps, since it was to stand against his steely brain (and a gloomy vital or life force) as a counterpoise, even as an antidote. This tension and schism brought about, at least contri buted to his neuras thenia and physical infirmity. But whatever the effect upon his inner consciousness and spiritual achievement, his power of expression, his literary style acquired by that a special quality which is his great gift to the French language. If one speaks of Pascal, one has to speak of his language also; for he was one of the great masters who created the French prose. His prose was a wonderful blend of clarity, precision, serried logic and warmth, colour, life, movement, plasticity.
A translation cannot give any idea of the Pascalian style; but an inner echo of the same can perhaps be caught from the thought movement of these characteristic sayings of his with which we conclude:
01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
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 terri ble 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 unchangea ble 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
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
With my blessings.
13 October 1954
--
to be eager to receive Your blessings, but why do I not
have that feeling?
--
saw the Mother and received Her blessings.
It is not a dream, but the result of the preceding meditation and
--
My blessings are always with you.
17 February 1964
--
You blessed me that I may be born to the true life,
but what are the conditions needed to be born to that
--
life, in a blessed moment - the infinite Splendour which
is within our reach and awaits us. Yet there are so few
--
with Your blessings, to keep with me when I am far from
Pondicherry?
--
my blessings." But sometimes You write various other
things, such as: "May he be born to the true life" or
01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
In these latest poems of his, Eliot has become outright a poet of the Dark Night of the Soul. The beginnings of the new avatar were already there certainly at the very beginning. The Waste Land is a good preparation and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the sereness of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the threshold, into the very entrance. It was gloomy and fore-boding enough, grim and seriousno glint or hint of the silver lining yet within reach. Now as we find ourselves into the very heart of the Night, things appear somewhat changed: we look at the past indeed, but can often turn to the future, feel the pressure of the Night yet sense the Light beyond overarching and embracing us. This is how the poet begins:
I said to my soul, be still, and let the dark come upon you
0 1955-04-04, #Agenda Vol 01, #unset, #Zen
In any event, my blessings will always be with you to help you find, at long last, this inner Presence which alone gives joy and stability.
Signed: Mother
0 1955-06-09, #Agenda Vol 01, #unset, #Zen
With my blessings.
Signed: Mother
0 1956-04-20, #Agenda Vol 01, #unset, #Zen
With all my affection and my blessings.
Signed: Mother
0 1956-09-14, #Agenda Vol 01, #unset, #Zen
All my affection is with you, and my blessings never leave you.
Signed: Mother
0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. This ship, as big as a city, is thoroughly organized, and it had certainly already been functioning for quite some time, for its organization was fully developed. It is the place where people destined for the supramental life are being trained. These people (or at least a part of their being) had already undergone a supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. This substance itself was of the most material supramental, the supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Everything was like that the light was like that, the people were like thateverything had this color, in varying shades, however, which ena bled things to be distinguished from one another. The overall impression was of a shadowless world: there were shades, but no shadows. The atmosphere was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board were being prepared.
This immense ship had just arrived at the shore of the supramental world, and a first batch of people destined to become the future inhabitants of the supramental world were about to disembark. Everything was arranged for this first landing. A certain number of very tall beings were posted on the wharf. They were not human beings and never before had they been men. Nor were they permanent inhabitants of the supramental world. They had been delegated from above and posted there to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had prepared all the groups. I was standing on the bridge of the ship, calling the groups forward one by one and having them disembark on the shore. The tall beings posted there seemed to be reviewing those who were disembarking, allowing those who were ready to go ashore and sending back those who were not and who had to continue their training aboard the ship. While standing there watching everyone, that part of my consciousness coming from here became extremely interested: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as well as those who had to remain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from here1and in my consciousness, I protested: No, no, not yet! Not yet! I want to see whos there! I was watching all this and noting it with intense interest It went on like that until, suddenly, the clock here began striking three, which violently jerked me back. There was the sensation of a sudden fall into my body. I came back with a shock, but since I had been called back very suddenly, all my memory was still intact. I remained quiet and still until I could bring back the whole experience and preserve it.
0 1958-08-12, #Agenda Vol 01, #unset, #Zen
My blessings never leave you.
Signed: Mother
0 1958-10-04, #Agenda Vol 01, #unset, #Zen
The other day, for example, though I no longer recall exactly when (I forget everything on purpose)but it was in the last part of the night I had a rather long activity concerning the whole realization of the Ashram, notably in the fields of education and art. I was apparently inspecting this area to see how things were there, so naturally I saw a certain number of people, their work and their inner states. Some saw me and, at that moment, had a vision of me. It is likely that many were asleep and didnt notice anything, but some actually saw me. The next morning, for example, someone who works at the theater told me that she had had a splendid vision of me in which I had spoken to her, blessed her, etc. This was her way of receiving the work I had done. And this kind of thing is happening more and more, in that my action is awakening the consciousness in others more and more strongly.
Naturally, the reception is always incomplete or partially modified; when it passes through the individuality, it becomes narrowed, a personal thing. It seems impossi ble for each one to have a consciousness vast enough to see the thing in its entirety.
0 1959-01-21, #Agenda Vol 01, #unset, #Zen
The blessings of the Grace are upon you.
Signed: Mother
0 1959-01-31, #Agenda Vol 01, #unset, #Zen
As for your arrival here, the day you mentioned is the Saraswati Puja I will go downstairs to give blessings. If you arrive on the previous day, the 11th I will arrange to see you at 10 oclock, and then you can begin your mantra on the 12th.
Simply send me word to let me know if this is all right. Tell me also if you need money for your return, and how much, in time for me to send it.
--
With my love and my blessings.
Signed: Mother
0 1959-06-13b, #Agenda Vol 01, #unset, #Zen
I love you and bless you.
Signed: Mother
0 1959-06-17, #Agenda Vol 01, #unset, #Zen
I was touched by your blessings for Sujata and myself. But there lies another impossibility.
These last days I have come to realize that to blame all my crises on the hostile forces is perhaps to oversimplify things. I understand better and better, for in my suffering, my soul is all I have and I rely on that alone; otherwise I could never bear all that I have borne, all that I still bear. I understand, too, that there was also a truth in the force which periodically impelled me to leave, the truth of that destiny in me which is not fulfilled in the Ashram.
0 1959-08-11, #Agenda Vol 01, #unset, #Zen
With all my love and blessings.
Signed: Mother
0 1960-06-03, #Agenda Vol 01, #unset, #Zen
blessings.
Signed: Mother
0 1960-08-20, #Agenda Vol 01, #unset, #Zen
You know, someone who appreciates this work tremendously is Nolini. Once he timidly asked me, Could I have a copy9? Fine, I said. Oh, he really appreciates it. And when I have something amusing like these most recent notes, I give him a copy. With that, hes happy. So he blesses you! (Mother laughs) Oh! Without you, this would never have been doneyou can be quite sure. Never.
***
0 1960-11-12, #Agenda Vol 01, #unset, #Zen
Certainly, we CAN be heard. So far I never said anything. It even surprised me, for I had never paid it any attention, I was quite away from all that: its raining?so what, its raining, it happens. Its not raining?so what, its not raining, its the same thing. And then gradually people started mentioning that should it continue, they wouldnt be a ble to do their exercises, and they wouldnt be ready for December 2.1 Then I started receiving desperate lettersone person even told me he was doing his puja underwater! So I answered by saying, Take it as the Lords blessing but Im not sure he appreciated it! And then I learned that 200 houses [in the Ashram]200!are leaking. Naturally, each one is in a great hurryits terribly urgent! So perhaps I shall file a complaint and ask them what they mean by this!
Actually, if communications are interrupted, it can be trou blesome Let us see.
0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
This particular period was very bad last year too.6 There was a tremendous opposition because of February 29th [first anniversary of the supramental manifestation]. But always a little before Darshans7 or days for special blessings there is a new outbreak of adverse attacksalways.
Well, mon petit, we have done nothing but talk. Its time to go and we havent done anything!
0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
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 incapa ble 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)
0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
The other story dates farther back. I was living in another house (we had the whole fifth floor), and once a week I used to hold meetings there with people interested in occultism they came to have me demonstrate or tell them about occult practices. There was a Swedish artist, a French lady and a young French boy, a student and a poet. His parents were decent country people who bled themselves white to pay for his life in Paris. This boy was very intelligent and a true artist, but he was depraved. (We knew about it, but it was his private life and none of our business.) One evening, when four or five of us were to meet, this boy didnt turn up, although he had said he would. We had our meeting anyway and didnt think much about itwe thought he must have been busy elsewhere. Around midnight, when the people were leaving, I open the door. A big black cat was sitting in the doorway and, in a single bound, it jumps on me, just like that, all curled up in a ball. So I calm it down, I look at itAh, the eyes! They were this boys eyes. (I no longer recall his name.) Right away (at the time we were all involved in occultism), we knew something had happened; he had been una ble to come and the cat had incarnated his vital force.
The next day, all the newspapers were full of a vile murder: a pimp had murdered this boyit was disgusting! Something utterly vile. And it had happened at the very moment he should have come the concierge had seen him going into the house with this pimp. What happened? Was it just for money or for something elsevice? Or what?
0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
Europeans dont have the inner sense at all. To them, everything is like this (gesture), a surfacenot even that, a film on the surface. And they cant feel anything behind. But its an absolutely real fact that the Presence is there I guarantee it. People have given me statuettes of various gods, little things in metal, wood or ivory; and as soon as I take one in my hand, the god is there. I have a Ganesh2 (I have been given several) and if I take it in my hand and look at it for a moment, hes there. I have a little one by my bedside where I work, eat, and meditate. And then there is a Narayana3 which comes from the Himalayas, from Badrinath. I use them both as paperweights for my handkerchiefs! (My handkerchiefs are kept on a little ta ble next to my bed, and I keep Ganapati and Narayana on top of them.) And no one touches them but me I pick them up, take a fresh handkerchief, and put them back again. Once I blended some nail polish myself, and before applying it, I put some on Ganapatis forehead and stomach and fingertips! We are on the best of terms, very friendly. So to me, you see, all this is very true.
Only.
0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
I once fell down and dented my head (for a long time it was even painful); and since then the dent has become deeper and deeper and the bump has become larger and larger. I told the doctor about it (he had been called in at the time because it was bleeding profusely and people were upsetit healed in a day) and he told me there had been an accumulation of blood causing the bone to increase in size. But this is a doctors reason.
It is quite interesting.
0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
It is not surprising, therefore, that exegetes have seen the Vedas primarily as a collection of propitiatory rites centered around sacrificial fires and obscure incantations to Nature divinities (water, fire, dawn, the moon, the sun, etc.), for bringing rain and rich harvests to the tribes, male progeny, blessings upon their journeys or protection against the thieves of the sunas though these shepherds were barbarous enough to fear that one inauspicious day their sun might no longer rise, stolen away once and for all. Only here and there, in a few of the more modern hymns, was there the apparently inadvertent intrusion of a few luminous passages that might have justifiedjust barely the respect which the Upanishads, at the beginning of recorded history, accorded to the Veda. In Indian tradition, the Upanishads had become the real Veda, the Book of Knowledge, while the Veda, product of a still stammering humanity, was a Book of Worksacclaimed by everyone, to be sure, as the venera ble Authority, but no longer listened to. With Sri Aurobindo we might ask why the Upanishads, whose depth of wisdom the whole world has acknowledged, could claim to take inspiration from the Veda if the latter contained no more than a tapestry of primitive rites; or how it happened that humanity could pass so abruptly from these so-called stammerings to the manifold richness of the Upanishadic Age; or how we in the West were a ble to evolve from the simplicity of Arcadian shepherds to the wisdom of Greek philosophers. We cannot assume that there was nothing between the early savage and Plato or the Upanishads.5
***
0 1961-12-16, #Agenda Vol 02, #The Mother, #Integral Yoga
'If the Lord wills that a calamity befall you, why should you protest? Take it as a blessing and in fact it will become one.'
Then Mother thought that this message might not be too comforting and she put it aside (after asking the opinion of two disciples). Finally she chose the text of the experience which is the subject of this conversation. But the coming year, 1962, would be marked by the first great turning-point in Mother's yoga and a rather calamitous ordeal for the body.
0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga
Take the case of someone you know well and are used to seeing materially: seeing him in the subtle physical, certain aspects become more prominent, more visi ble, more marked; physically they went unseen because in the material grayness they had blended with many other things. Certain character traits that never showed up physically now become so marked as to be quite visi ble. When you look at someone physically, you see the color of his complexion, the shape of his features, his expression. Seeing him at the same moment in the subtle physical, you suddenly notice different colors on different parts of the face, in the eyes an expression or a particular light you hadnt seen beforea strong impression of a very different overall appearance, which to our physical eyes would seem rather outlandish. But for the subtle vision its all very expressive and revealing of the persons character, or even of the influences hes under (what I am talking about is something I observed a few days ago).
So, according to the plane where you are conscious and can see, you perceive images and see events from varying distances and with varying degrees of accuracy. The only true and sure vision is the vision of the Divine Consciousness. The pro blem, therefore, is to become conscious of the Divine Consciousness and constantly maintain it in all lifes details.
0 1962-03-13, #Agenda Vol 03, #The Mother, #Integral Yoga
Listen, I told you onceit wasnt just wordsand I thought you understood and would remember: everything I write is absolutely dependent on your work, in the sense that if you werent here I wouldnt write another wordjust letters with I send you my blessings. Period. Not that I dont have time or cant do it, but I dont enjoy it. When we do something together, when we write, I get the feeling its complete and has a certain quality that makes it useful. When you arent here to write it, I feel something missing. So if you think its useless to do this for me, I am sorry that hurts!
No, of course not!
0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
One day I will certainly use the same method on those room changes, but for that it will have to become very clear and distinct, well defined in the consciousness. Because that change of room (intellectually you would call it a change of consciousness, but that means nothing at all; were dealing here with something very, very material) I have sometimes gone through it without experiencing ANY CHANGE OF EFFECT, which probably means I was centered not in the material consciousness but in a higher consciousness dwelling and looking on from elsewherea witness consciousness and I was in a state where everything flows flows like a river of tranquil peace. Truly, its marvelousall creation, all life, all movements, all things, and everything like a single mass, with the body in the midst of it all, blending homogeneously with the whole and it all flows on like a river of peace, peaceful and smiling, on to infinity. And then oops! You trip (gesture of inversion2) and once again find yourself SITUATEDyou ARE somewhere, at some specific moment of time; and then theres a pain here, a pain there, a pain. And sometimes I have seen, I have witnessed the change from the one to the other WITHOUT feeling the pains or experiencing the thing concretely, which means that I wasnt at all in the body, I wasnt BOUND to the body I was seeing, only seeing, just like a witness. And its always accompanied by the kind of observation an indulgent (but not blind) friend might make: But why? Why that again? Thats how it comes. Whats the use of that? And I cant catch hold of what makes it happen.
It will come.
0 1962-10-06, #Agenda Vol 03, #The Mother, #Integral Yoga
It is a fairly common experience. When it occurs, and for some time afterwards (not very long), everything seems to organize itself quite naturally around that Light. Then, little by little, it blends with all the rest. The intellectual awareness of it remains, formulated in one way or another that much is left but its like an empty husk. It no longer has the driving force that transforms all movements of the being in the image of that Light. And this is what Sri Aurobindo means: the world moves fast, the Lord moves ever forward, and all that remains is but a trail He leaves in His wake: it no longer has the same instantaneous and almighty force it had at the MOMENT He projected it into the world.
Its like a rain of truth falling, and anyone who can catch even a drop of it receives a revelation. But unless they themselves advance at a fantastic pace, the Lord and His rain of truth will already be far, far away, and theyll have to run very fast to catch up!
0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
But then, they had brought a four-year-old with them. Today was his birthday. They sent me some money for the child and asked for a card of blessings. I refused to give the card and threw the money back at themquite bluntly. I said, Tell these people that they are selfish and stupid, and I want nothing from them. And I banged on the ta ble. Oh, oh! Everyone was petrified. (Mother laughs) The doctor was there, and Nolini, Champaklal, Amrita. Something in me was laughing a lot! Oh, they thought I was in a terri ble fit: Theyll see what will happen to them! And you know, those vibrations are familiar to metheyre terrifying, mon petit. Not human. When it comes, its fearsome, people are in a cold sweat. And I watch it all like a spectator!
Fairly often, its Sri Aurobindo. But this time it was entirely impersonal. It was something that WILL NO LONGER tolerate in the world a certain kind of selfish stupidityto trample this childs finer feelings just because she isnt stupidly attached to her family (who didnt even give her a single thought all the time she was here, she didnt exist for them).
0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
A new thing, for example, before (before means before last year!), when I gave my blessings, the Will came and went through me into the personalways. It wasnt an act [by Mother]. But now, its visibly percepti ble (Mother touches her fingertips), you can almost see the vibration going through the fingers and into the head [of Satprem]. Thats the difference: before, it was always the Consciousness, the Being working from abovenow the body participates. This is different.
Very small things, very small things.
0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
You understand, I am supposed to keep squatting for two hours over those blessed scribblings.
But tell me, couldnt you be allowed to do that sitting on a chair, at a ta ble?
0 1963-07-13, #Agenda Vol 04, #The Mother, #Integral Yoga
I almost felt like sending my blessings to your publisher. If he began to understand, it would be fun!
Im not all that hopeful!
--
Just now, as I spoke to you. Thats why I told you I felt like sending him my blessings. With my blessings THAT YOU MAY UNDERSTAND!
Yes, suddenly a contact.
0 1963-07-17, #Agenda Vol 04, #The Mother, #Integral Yoga
Nolini told me that every day since the Force has been on the increase, theres a shower of letters from people who cry out their misery, whether moral or material. Its a general cry for help, and, he told me, The remarka ble thing is that no one asks for material help, they all ask for my blessings and say (because they have faith) it brings them relief. He said, Its the identical note in almost all the letters. Contacts with the outside have increased considerably; formerly, it was only with people who knew me, but now its with scores of absolutely unknown people.
During the part of the night reserved for the work (generally between 2 and 4:30 in the morning it varies a little), daily now I see people whom I dont know physicallyall the time, all the time, and with lots of work. The work I used to do with the people around me now seems to be spreading: I go to some places that I dont know at all. And always, always something under constructionalways under construction, always. Sometimes I am even testing some new constructions, I mean I try to go this way, that way, do something, try this, try that.1 And at the same time, I am working with people who, on the other hand, arent part of those constructions theyre on the sidelines. To such a point that when I woke up this morning I said to myself, But isnt this going to stop? Wont I get some rest! But it was always an answer (an answer not in words but in FACTS), an instantaneous answertaking no time, not gradual: instantaneous.2
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 possi ble difficulties, all possi ble 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 incapa ble 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 impossi ble. Because that young couple, according to human opinion, are very fine people!
0 1963-10-30, #Agenda Vol 04, #The Mother, #Integral Yoga
With our love and blessings.
Ive put it into French, but its something Sri Aurobindo said for you!
0 1964-01-18, #Agenda Vol 05, #The Mother, #Integral Yoga
But the idea has been taken up again through Khrushchev and he continues to be quite enthusiastic.2 It seems (I dont know if its quite true, because its Z [a Russian disciple] who says so) but Z sent him my article A Dream,3 on the possibility of creating a small international center (I dont like the word international, but never mind), and Khrushchev answered, This idea is excellent, the entire world should make it a reality. Well, I dont know whether its correct, but anyway the gentleman seems to be well-disposed. And this S.G. is very intimate with the U.S. ambassador in Delhi. In brief, S.G. has sent me the new proposal the first one, I had approved it, I had even put my blessings on it, and he had gone to see Nehru: Nehru immediately called both ambassadors for a conference.4 At the time, I worked a good deal and things were moving. Now, it seems that the new president [Johnson] is, for the time being, continuing what the other did: he wont upset the apple cart. Well see.
If it succeeds, it will give some concrete expression to the effort of transformation without violence.
0 1964-01-22, #Agenda Vol 05, #The Mother, #Integral Yoga
And always the same thing (the first vision was quite correct, I mean the vision of the cells was quite correct): it isnt something coming from outside, its the impulse that comes from outside, its the wrong vibration that comes from outside, and the difficulty is that you are una ble to replace this wrong vibration or, rather, CANCEL it, with the True Vibration. Thats what I had already said: the proportion isnt sufficient, so it takes time. I can understand that with a sufficient proportion of cells remaining in the True Vibration, the cure should be instantaneous, that is, the effect of the wrong vibrations should be canceled automatically. But I had seen the thing and spent almost an hour, three quarters of an hour [in concentration], and the little bit that had been affected (it was in the throat) was canceledit didnt return. It was canceled. But after those three quarters of an hour, I had to resume my activities, see people, do things, take my bath, too (although the bath is always beneficial), and a sort of memory lingered. And then, from three oclock, a quarter to three, the invasion started: first one, then another, then two more, then a third, then So all at once, because my attention had been DIVERTED to what I had to do (scores of answers to be written, of blessings to be sent, of pro blems to be resolvedall of it dumped on me), as my attention was diverted to that, naturally all at once I started sneezing and so forththere was nothing to do but go through it.
Still, for actions in this domain, actions of transformation, I dont say solitude because thats sillythere is no such thing as solitude but peace is necessary, that is, the perfect control over the activity: the activity must be kept on a level where it doesnt interfere with the inner work thats the point. That was why, in fact, I was forced (apparently) to remain upstairs, because downstairs it had become it was infernalinfernal, no one can imagine! Its always the same principle: Why not me? And there are 1,300 of them, you understand let alone the visitors who come in their hundreds (some days, there are more than 200 or 300 of them at one time); they hear that there is someone worth seeing, and when I was downstairs and one of the circus showmen ([laughing] excuse me!) came, he would bring a troop along.
0 1964-02-26, #Agenda Vol 05, #The Mother, #Integral Yoga
Maybe the work would go faster if instead of burdening me with such superficial choressending blessings, signing photographs
Yes! Oh yes, indeed!
0 1964-03-29, #Agenda Vol 05, #The Mother, #Integral Yoga
With tenderness and blessings
Signed: Mother
0 1964-05-14, #Agenda Vol 05, #The Mother, #Integral Yoga
With all my tenderness and blessings.
Tell your mother that I love her much, very much, because she is YOUR mother!
0 1964-08-19, #Agenda Vol 05, #The Mother, #Integral Yoga
But what makes it worse is that there were too many people, and too many people asking to see mehundreds and hundreds of people who asked to see me. I said, Its not possi ble, its materially impossi ble. And a minuscule work consisting in signing and signing and giving blessings. So last night was difficult. This morning, it wasnt brilliant.
We just have to stay still and let the storm blow over.
0 1964-12-23, #Agenda Vol 05, #The Mother, #Integral Yoga
blessings
Signed: Mother
0 1965-07-10, #Agenda Vol 06, #The Mother, #Integral Yoga
But when there are obvious external signs, bleeding, for instance [hemoptysis]?
Well, yes, its a disorder. But disorder is everywhere! If its any consolation to you, my body too is in disorder. It isnt clearly a disorder but an almost total lack of harmonyits the constant condition of life; its the result of effort, of resistance, of enduring, and also of that tension of being in search of something you hope to reach, but which always eludes you the something that eludes you is That, its that Harmony (a Harmony which, in its perfection, is Ananda, thats obvious). And the constant state is like that. In fact, thats what causes fatigue, tension and so on. Last night, I spent the whole night looking at that, and I was wondering, Why is that so? We are constantly in that state, straining after something that eludes us. And then the senses, the whole realm of the senses seems to be in a constantly false state, and they use that state of tension to give you the feeling that this is going wrong, that is going wrong, and this and that. And if by ill luck there is a vague hint of mental collaboration (from that famous physical mind), then things go awry, they become something really unpleasant.
0 1966-06-29, #Agenda Vol 07, #The Mother, #Integral Yoga
I want your blessing so I do my exams well.
You take my Pranams.1
0 1966-09-07, #Agenda Vol 07, #The Mother, #Integral Yoga
(Mother laughs) You know, there are lots of people who put money in their walls (they hide it with curtains or papers). Theres a fortune, several crores3 of rupees: millions hidden away in walls! And then they worry themselves sick, they constantly fear a police raid; while if they gave it away, they would become quite respecta ble people! They wouldnt be scared anymore, they would have a peaceful life. I have the possibility of saying that they are anonymous gifts, as in temples; so thats a way for them to turn honest, it would be all to their advantage, but they are more attached to their money than to their life! I said several times (I know some people who have money hidden in their walls), I let it be known through intermediaries that they only had to put it in a suitcase and come and leave it at my door. And Ill say its an anonymous gift, thats all. And they will be freenot only free, but (smiling) with a blessing, because its for the divine work. No, they are prisoners, prisoners of their money.
And the rather interesting thing is that (without any exception so far) all those who had an opportunity to give me money and didnt want towho didnt want to because of their attachment to their moneylost it. It was taken from them, either by the government or a financial catastrophe or an industrial catastrophe, or simply stolenlost.
0 1966-11-09, #Agenda Vol 07, #The Mother, #Integral Yoga
I never think of anythingoh, thats a blessing, you know, mon petit! I never think of anything without good reason! I am like this (gesture of immobile contemplation, turned upward). The only thing thats formulated with words is: Lord, You what You will, what You know, what You do, there is only You. You. Like that (same gesture of immobility). And all of a sudden, without thinking about it, without looking for it, plop! a drop of lightah!
Its convenient.
0 1966-12-20, #Agenda Vol 07, #The Mother, #Integral Yoga
With love and blessings,
Signed: Mother
0 1967-02-15, #Agenda Vol 08, #The Mother, #Integral Yoga
With my blessings
Signed: Mother
0 1967-05-03, #Agenda Vol 08, #The Mother, #Integral Yoga
Then, quite recently, when I began doing the yoga in the cells, lo and behold, they started seeing! But then what a caravanserai! And it kept going and coming, and seeing and seeing, constantly, all the time. I would open my eyes: instead of seeing material things, I would see the physical things behind them. Oh! Then I said, I understand! It was the aspiration of Ignorance, now I understand: people who dont see are blessed! Because I always used to say, My visions arent concrete, they are subjective visions since they are inner visions; they are subjective visions, not concrete ones I want concrete visions, I want to see the material world as it is; not in its deceptive appearanceAS IT IS. When I started seeing, I said, No thanks! We are blessed not to see.
But thats not what I am asking.
0 1967-05-27, #Agenda Vol 08, #The Mother, #Integral Yoga
Greetings. I remember your marvel. I spoke of our divine Master and of your sweetness in a great conference here. bless me. Yours ever.
He was in Russia It has come back to him all at once: a great enthusiasm.
0 1967-06-07, #Agenda Vol 08, #The Mother, #Integral Yoga
He is a sincere man. While he was here, Sri Aurobindo (how can I explain?), the impression is that Sri Aurobindo concretizes (he is always there, but at certain times he seems to concretize, as though (Mother makes a gesture of gathering or condensing). Thats really the impression: he concretizes and starts speaking). So, first Sri Aurobindo said to him (but there was a whole WORLD in it), My blessings are with you.
The man was very touched (I didnt tell him it was Sri Aurobindo; I spoke, you understand, it was my mouth that spoke then, but it was Sri Aurobindo who spoke). Then I concentrated, and Sri Aurobindo said with great force:
0 1967-06-21, #Agenda Vol 08, #The Mother, #Integral Yoga
Indias Falsehood will necessarily attract like falsehoods: those of China and of Pakistan. The communist trou bles on Bengals borders are preparing the way for Chinas aggression, and the falsehood of Tashkent has left an open wound in Kashmir. Here India shall receive the blessed blow that will liquidate her untrue government and will give way to a military government that will prepare a more truthful government. Here China shall receive the blow that will free her from her Maoist Asura, while at the same time bringing Russia and America closer together against the common danger. Here Vietnam will lose its two untrue henchmen, in the North and in the South, and will put its own house in order. Here Pakistan will have set its own trap by allying itself with China and will lose its rights over Bengal and the eastern part of India.3 Left only with its western unit, which cannot be economically self-sufficient, Pakistan will be obliged to form a confederation with India and to understand that its destiny is insepara ble from that of India. Here a wiser Russia and a wiser America, and a frightened earth, will become aware that they too must form a confederation of the nations of the earth and that the fate of any one nation is insepara ble from that of all the others.
And order will be restored in the house. Man will be a ble to prepare himself for a vaster adventure.
0 1967-08-12, #Agenda Vol 08, #The Mother, #Integral Yoga
But now theyre beginning to think that perhaps thats not the way! (Mother laughs) And that perhaps they should try another way. In a month I have already seen four ministers. One is from here, the Chief Minister; it seems I saw him when he was a child (I dont remember, but he remembers that I had caressed him), and when he came the other day he told me (I gave him a flower and a blessings packet), he said, There, I will wear it on me, and with it I will do your work in the government. And quite resolute. A young man, about forty, I think, and rather strong.2
From Madras?
0 1967-09-03, #Agenda Vol 08, #The Mother, #Integral Yoga
Here are some brief samplings from the said letter: "... Someone said, Freedom is to be carried not like a standard but like a Cross.... In your book, there is no love for the Crosswhy? From all eternity the Cross has been the form that gathers up and rises. The form that will not rise alone; the form that, plunged into a mass, rises up again only with the entire mass the form that sticks to all the cardinal points and bleeds on all the cardinal points.... When I go to the lepers' workshop immediately after seeing you, I go and draw the Force not only to help them through financial means, a skill or friendship, but perhaps even to envisage being like them and going to the bottom of their real misery ..."
***
0 1967-09-13, #Agenda Vol 08, #The Mother, #Integral Yoga
It is said (but I am not sure about this, because it was simply repeated to me), a prominent Catholic to whom I spoke my mind quite plainly, answered me, In the College of Cardinals, they are taught the truth and told this is not true. I said, God bless the cardinals, but their first duty should be to destroy this monstrous formation.
The most terri ble thing is that she believes she is free!
0 1967-10-07, #Agenda Vol 08, #The Mother, #Integral Yoga
Yes. Oh, but they arent the only ones to do that. As a matter of fact, all the old things seem to be swelling up as much as they can so as not to disappear. I received today a greeting card from a former disciple. (Mother looks for the card) His name was A.C., an Israelite who was here and then went to England. In England he belonged for a long time to the Sri Aurobindo Group, then when the war between Israel and Egypt broke out (or a little before), he became fanatical, a fanatical Israelite: I want to work for Israel alone. And as he had been contacted about Auroville, he answered, Can Auroville help Israel? Things of that sort. And right now, its the New Year there, so he sent me this (Mother shows a card with seven candles illuminating the world, and wheat sheaves). In the past, he called me The Divine Mother, and Sri Aurobindo was The Lord. Then in his last letter, it was Guru (I have become the guru!), and, I want to inform you that I have left the group. And now he sends me this card: To the Mother God bless You (Mother laughs). And its the same thing, of course! Over there, few people are religious, they have a much more practical mind, but he has the religious temperament, so now it has become like this (Mother puffs out her cheeks), his Judaism is swelling up. The seven lights and the sheaves of prosperity. I found it touching: God bless You (Mother laughs).
I remember, long ago, right at the beginning (I think I had just moved into Sri Aurobindos house), someone, I forget who (did Tagore have a sister?1), she was a tall and strong woman, rather awe-inspiring, who had come to spend a day in the Ashram, and she said to me, Why dont you keep some rooms and rent them out to visitors? You would get ten rupees a day. (Mother laughs) I stared at her, I was flabbergasted (she was teaching me to be practical!). And at the end, she said, God bless you. At that point I couldnt restrain myself, and I answered her, Its already done! (Mother laughs)
So its the same thing everywhere, a patronizing attitude.
--
To them, to Catholics, sin is that misera ble affair of sex. Yet they do bless marriage! They bless marriage, and when you are married by the Church, its for eternity! If you go to hell, you go to hell together; and if you go to heaven, you go to heaven together but you can never separate! (Mother laughs) Word for word, I am not making anything up.
But I told him, Yours is a barbarous religion.
0 1967-10-19, #Agenda Vol 08, #The Mother, #Integral Yoga
The doctor has had another fall (just on the eve of his birthday), he fell and hurt his arm, it seems theres internal bleeding. This morning he told me it would take more than two months to heal. But its everywhere, with everything, everything: people fall ill just when they shouldnt (and they are cured when its not necessary they be cured!). A generalised little malice, constantly, you understand. I tell them (the invisi ble beings), You are stupid, but theyre very happy to be told theyre stupid, they say, They must be quite upset to say were stupid!
And I saw Yesterday was the doctors birthday, I gave him a meditation (he had asked for one). Before the meditation, he asked me very sweetly, Oh, I would like peace in my whole body, my body doesnt have peace. I put Peace. For a quarter of an hour he was blissful, then there suddenly came (gesture floating in the atmosphere at a rather low level) something like a cloud, and he had a kind of unconsciousness: misera ble, misera ble, so misera blehe was appalled. So I had to stop the meditation. And it wasnt him: it didnt come from him, you understand, I saw it (same floating gesture). As for me, I see it, so it doesnt matter I see it, I even see the nature of it, the suggestions it gives and so on. It comes with such power that I am compelled to see it I see. So there is only ONE solution (so far): the absolute stillness of the supreme Force but no retaliation, simply like this (inflexi ble, still gesture). Then, after a time, it exhausts itself and falls away. But one must hold out, and few people are a ble to hold outits hard. Its hardits nasty, mean, like that (gesture at ground level), and VERY MATERIAL, very material: it touches the cells, disturbs the order. The body starts feeling ill at ease, uneasy: Whats the matter? Ill at ease. And its like that in everyone; when they ask me what it is, I tell them, Keep stillpeace, peace, peace, peace, like that.
--
This is a time of extremes, even extremes in the downright material. Did I tell you both the other day that I had received the first flower of a plant which visibly was supramental powera flower like this (gesture), a hibiscus? And yesterday there was the first flower of another plant, also a hibiscus, this big, snow-white, with such a colour at the centre! An indefina ble colour, it cant be described. Its golden pink, but so beautiful that you wonder how such colours can be physical. A flower this big (gesture, about fifteen centimetres), the first flower was yesterday. And that was VISIBLY (it expressed itself, you know) the Victory of Love, the Power of Love. Its as if all this physical Nature were, oh, like this (gesture of intense aspiration), tryingshe tries, and there is a Response. They are blessed not to have a mind.
It was beautiful. It doesnt keep, otherwise I would have kept it to show it to you. How beautiful it was! Like this (same gesture of ardent aspiration): a thirst, a thirst for the Divine, a thirst for the Divine. All those mental ratiocinations and mental complications, it all goes round and round in circles. Yes, it does bring about whats now happening: a sordid conflict, really sordid, between Falsehood and Truth.
0 1968-01-12, #Agenda Vol 09, #The Mother, #Integral Yoga
Its those so-called Tantrics who make a yoga out of sexuality. And he asked me all sorts of questions on the place of sexuality in yoga, adding that for a year, he and his wife have been trying to live on another level and in a different way. So I tried to tell him the true standpoint, and I gave him a letter I had written a year earlier on the subjecta letter I was really inspired to write1 on the pro blem of sexuality in yoga, at the end of which I gave two excerpts from Sri Aurobindo showing the vital error behind this so-called yoga. I sent him my letter, and three days later, I saw him come back with it. He was trou bled. First he told me, Are you aware that there is in the Ashram an occult center working with Mothers blessings?
What? What on earth is that!
--
Then he said, I am very worried and shocked. I am a foreigner who came here four days ago, and I have already been solicited from several sides. What does it mean? Does it really have Mothers blessings? Then he gave me my letter back, saying, But what they do there, the way they see things, doesnt at all agree with what you write in this letter. And he gave me an example. He said, Look at this little R.2 They imagine they are creating a supramental being thats obviously not the way to create a supramental being, but at least they could try to create a nice little being. So their method is like this: they take the child, little R., and while he listens to music, they caress him, and caress his sex organ also.3 And he asked me, What does this mean? Is the transformation really worked out at this level? Here is a child that ought to be made into a nice little being, and they are corrupting him or drawing God knows what onto himdoes Mother approve of this?
Have you seen the child?
--
Yes, you see, it was this Italian who told me, In just four days that Ive been here, I have already been solicited, and from several sides. And its after he read my letter that he told me, Well, whats going on there is very different from this, it cant have Mothers blessings. And he questioned me.
No, I tell you, theyve gone one better: I am a disciple!
0 1968-04-10, #Agenda Vol 09, #The Mother, #Integral Yoga
P.L. has left. He had me asked for blessings packets to help him (laughing) through four different people, to make sure he got them! He said about the same thing to everyone that he was about to do something very hard and he needed my very active help. So I gave four packets!
It occurred to me to ask him to wire me as soon as he knows the date and time of his interview with the Pope.
0 1968-04-27, #Agenda Vol 09, #The Mother, #Integral Yoga
Yesterday P.L. wrote to F., saying, Tell Mother that I am ill and need help. So I gave a blessings packet for him. He made no mention of coming back, but he said, I absolutely need help.
He will find himself back in the same situation: he will come back here, will be very happy and contented, things will be fine, and then
0 1968-07-24, #Agenda Vol 09, #The Mother, #Integral Yoga
He also says that Msgr. R. is likely to come here. Right now he has been called to Canada, but he does hope that in August hell be a ble to come and take Mothers blessings.
Thats fine.
0 1968-08-07, #Agenda Vol 09, #The Mother, #Integral Yoga
I have been many times in direct contact with Mother, and I feel her force enveloping me. Yesterday I began reading Mothers Prayers and Meditations. It is a splendor. Every day P.L. and I talk about the Sri Aurobindo Ashram. Every day. The Lord has taken you by the hand to this oasis of peace and light: bless him. I envy you! Together with P.L., we form an invinci ble team. We have great plansand will realize them. I thought I was old, but P.L. has revealed to me that you become old when you stop progressing.
Its good.
0 1969-03-12, #Agenda Vol 10, #The Mother, #Integral Yoga
It was so obviously a miracle the captain stood almost terrorstricken, everyone. And then, those crates were intended for someone here, M. (of Aurofood), to whom I had given a blessings packet the day before the landing, and he had it on him. So he went to see the captain and told him (showing the small packet), See this, its what straightened up the cranes.
A very simple man.
0 1969-04-16, #Agenda Vol 10, #The Mother, #Integral Yoga
Very well, here (Mother gives Franois B. a blessings packet), its to keep in your pocket, always. Its a good means of communication, in the sense that if you hold this and concentrate, I KNOWand I answer. There.
(All this time, F.B.s wife and their forty-day-old baby were quietly sitting in a corner. Mother looks at the baby.)
0 1969-04-19, #Agenda Vol 10, #The Mother, #Integral Yoga
1) When N.S. spoke of what Indira said about the trou bles she is having and the difficulties she is facing and that she wanted the Mothers help, strength and guidance, the Mother said She knew very well about all this, and that she was constantly giving Her help and blessings to Indira.
2) Regarding the danger of Communism, the Mother said that Communism is a truth that has been distorted and that when the truth comes out, the distortion will fall off. The truth is that all ones efforts and all ones work should be turned not to the State, but to the Divine.
0 1969-08-16, #Agenda Vol 10, #The Mother, #Integral Yoga
From every side theyre asking me for blessings and I give blessings to everyone!1 (Mother laughs) But I warn them, I tell them, blessings TO DO THE WORK. Each of them is asking for himself to be victorious, but that doesnt budge. All that Ive done (because I have been dragged into it) is to ask for what happens to be the best for the countrys futureit has already had enough difficulties! I mean, there were two centuries of servitude under the British: that has left them com-plete-ly rotten. So its enough. They would need to pull through. Oh unimagina ble, its unimagina ble. The chief of the police here says, I cant intervene anymore, because now Ill be told that democratic rights allow you to do anything. If people enter your house (he says this personally), if rebellious servants enter your house and I intervene, Ill be reprimanded, Ill be told, You have interfered in their democratic rights.They have a democratic right to invade a house! Thats what theyve turned ideas into! Which means were in complete madness.
It was C. who was told that, and C. replied, All right, but if you no longer have a right to protect people, they have the right to defend themselves; as long as you have the power and the right to protect them, they dont have the right to defend themselves, but if you no longer have the right to protect people, they have the right to defend themselves. Then (laughing) the police chief said, In that case it would be better if its not the Ashram boys who defend, because2 And he said, All right, all right, Ill see to it! (Mother laughs)
--
Mother is referring to the candidates in the ongoing presidential elections. The strange and amusing part is that Mother gave her blessings to two candidates: V.V. Giri and Sanjiva Reddy; by some quirk of communications, Sanjiva Reddy was to receive them only... eight years later, on 13 July 1977, the very day on which he was elected president, after V. V. Giri's successor.
(See The Hindu of July 14, 1977.)
0 1969-08-23, #Agenda Vol 10, #The Mother, #Integral Yoga
You know that the [presidential] elections have taken place, and that there were three candidates. Among the three, one1 had seemed to me the most apt to give India her true place among the nations of the earth I was immediately told that it was phantasmagoric and quite impossi ble. I didnt insist. They told me, Here are the three candidates (I told you last time), so I had only one solution, only one way, that was to concentrateconcentrate with an aspiration and ask for the best to happen for the country. Thats the message I sent to Delhi; I said to them, I have received the assurance that what would happen would be the best for the country (in the present conditions). Thus there was one man of worth and no chance; another man, very old,2 and a third man,3 upright and capa ble, with some qualities, but a little behind the times, that is to say, clinging to the past, and quite appalled by the decisions Indira had made.4 So officially, he was against her way of governing. That man sent me his photos, asking for my blessings; I wrote, blessings on one of the photos,5 gave it to L. and told him (you know that he left for Delhi), While you are there, if you see the possibility, meet that man and give him the photo, saying, Here, Mother sends you her blessings, but she warns you that she stands behind Indiras way of acting. I dont know what happened, but on the day of the election I was like that, with No active thought, simply, The best for the country, the best for the country and its the old one who made it!6 Not only did he make it, he also sent me a telegram to thank me! So you understand, it precisely shows where things stand. Thats how it is.
Actively, outwardly, I would never have been a ble to say, Choose this man. I only said, The best for the country. I dont know why or how, because because, mon petit, our human consciousness is SO SMALL! Even when we identify with the general Consciousness, we feel so small, so microscopic in comparison with the true, all-containing Consciousness. We cant contain all! Even, even when we identify with this Consciousness, we become like this (gesture showing emptiness at the forehead level), absolutely silent and still, with only a luminous Vibration, IMMENSE, you know, infinite, and an infinite power, too, but (same gesture to the forehead) no translation of any sort, nothing like a thought. So then, if we want to intervene between That and circumstances, we are OBLIGED to make mistakes, we cant do otherwise! So the only way is to stay like this (still gesture, turned upward). Thats why I am like this, silent. You told me, I dont understand your way of acting in Auroville: its nothing but that. Its because our thought limits, opposeseven, even the vastest consciousness, you understand, is only a TERRESTRIAL consciousness, a terrestrial consciousness, and its very small. Very small. And very small especially from the point of view of consequences, of the sequence of circumstances (Mother draws a curve), of how this will bring about thatwe dont see. So one must be like this (gesture turned upward), and simply let this Consciousness act. And there was the result: it is the third man who made it. I found it quite amusing. Quite amusing. I thought, There you are!
--
Deep gratitude for blessing. I am always at thy service.
V. V. Giri
0 1969-09-20, #Agenda Vol 10, #The Mother, #Integral Yoga
This Consciousness is very interesting! Ill see how it behaves with our healer With the Persian, the Persian inventor who was here (hes leaving today), it behaved quite well. It wanted me to give him blessings, it was very active. With other people, nothingit ignores them. Its quite curious.
But to correctly perceive what That wants, one has to be very pure.
0 1969-10-11, #Agenda Vol 10, #The Mother, #Integral Yoga
Give him this (Mother hands a blessings packet) and tell him its a symbol of my constant presence.
You told me that two bishops had resignedhave they been excommunicated?
0 1969-10-12, #Agenda Vol 10, #The Mother, #Integral Yoga
Tenderness and blessings.
Mother
0 1969-12-31, #Agenda Vol 10, #The Mother, #Integral Yoga
I have written to my Emperor Haile Selassie I, about Auroville International Township aim, and Ethiopia to be the second country to support this idea. He has written me a good letter. In his letter he has appreciated and admired your work very much. I wish you to bless him for peace of mind, good health to live longpeace for his people.
They dont commit themselves too much! Anyway, theres a goodwill.
0 1970-03-13, #Agenda Vol 11, #The Mother, #Integral Yoga
With all my tenderness and my blessings.
Signed: Mother
0 1970-03-14, #Agenda Vol 11, #The Mother, #Integral Yoga
386Medical Science has been more a curse to mankind than a blessing. It has broken the force of epidemics and unveiled a marvellous surgery; but, also, it has weakened the natural health of man and multiplied individual diseases; it has implanted fear and dependence in the mind and body; it has taught our health to repose not on natural soundness but a rickety and distasteful crutch compact from the mineral and vegeta ble kingdoms.
Admira ble!
0 1970-07-22, #Agenda Vol 11, #The Mother, #Integral Yoga
With my blessings,
Signed: Mother
0 1970-10-28, #Agenda Vol 11, #The Mother, #Integral Yoga
blessed are those who take a leap towards the future.
***
0 1971-01-01, #Agenda Vol 12, #The Mother, #Integral Yoga
blessed are those who take a leap towards the Future
The Mother
0 1971-04-11, #Agenda Vol 12, #The Mother, #Integral Yoga
With all my affection and blessings
Signed: Mother
0 1971-05-15, #Agenda Vol 12, #The Mother, #Integral Yoga
This is where we are today. That which we want to avoid returns upon us with tenfold force. The hour for political calculation, for the pros and cons of our petty mathematics of expediency (which always goes awry) is past. The time has come to rediscover the Great Direction of India, which is really the Great Direction of the world, and to place our faith in the Spirit that guides her Destiny, rejecting petty fears of a phantom world opinion and doing away with the little supports which only lend support to the Enemy. Tomorrow America will perhaps resume her economic aid to Pakistan on the pretext of counteracting the Chinese presence. The Bangladesh slaughter will be honorably justified by a pseudoregime which will operate with the blessings of the international community. But one does not cheat the tide of history: for the third time our little compromises will crum ble and we will find ourselves confronted with a terri ble ordeal, its intensity nourished by our own successive failures in the past. The sooner not only India, but America and Russia too, understand the unreality of Pakistan and the magnitude of what is at stake at the borders of India, the sooner may the looming catastrophe be halted before it becomes totally and definitely irrevoca ble. One thing is certain, wrote Sri Aurobindo a few months before his passing, that if there is too much shilly-shallying and if America gives up now her defence of Korea [we could say even more: the defense of Bangladesh] she may be driven to yield position after position until it is too late: at one point or another she will have to stand and face the necessity of drastic action even if it leads to war.
For the battle of India is the battle of the world. This is where the worlds tragic destiny is brewing, or its last-minute burst of hope into a new world of Truth and Light, for it is said that the deepest darkness lies nearest the most luminous light.
0 1971-09-18, #Agenda Vol 12, #The Mother, #Integral Yoga
Someone came here from the government, sent by a commission, and through him the General in comm and of the armies has communicated with me, and he asked for my blessings. They are all ready. Theyre waiting they are told tomorrow, tomorrow, tomorrow, always tomorrow. I have news from up there.
(silence)
0 1971-10-16, #Agenda Vol 12, #The Mother, #Integral Yoga
Yes, certainly, Mother. What about sending him a blessing packet as a support to your words?
(Mother gives a packet)
0 1971-10-30, #Agenda Vol 12, #The Mother, #Integral Yoga
Shall I look? [Satprem opens the card.] You said, With my affection and blessings.
Just that. Its better than a lot of words. I dont like big words.
0 1971-12-04, #Agenda Vol 12, #The Mother, #Integral Yoga
The Commander-in-chief of the eastern sector, who asked for Mother's blessings.
***
0 1971-12-29b, #Agenda Vol 12, #The Mother, #Integral Yoga
Through these critical months I have thought constantly of you. I can find no words with which to express my gratitude for your support. Your blessings are a great source of strength. Our difficulties are not over.
(Mother nods her head)
--
With blessings.
India must be proud of your leadership. Let the country take its true place in the world for showing the way towards the supreme Truth.
0 1972-04-13, #Agenda Vol 13, #The Mother, #Integral Yoga
It seems that you no longer see everyone on their birthdays. Is it because of a lack of time or for some occult reason? People say that seeing too many people every day tires you, but if such is the reason, twenty people coming to receive your blessings on their birthdays take perhaps less time together than one person who sees you every day! Besides, it is the only dayonce a yearwhen we can see you to receive your blessings and be near you. Of course, no one wants to disturb you, and I certainly dont.
But I was curious to know the reason for this new arrangement. I hope I am not being impertinent to write this way to you.
0 1972-05-27, #Agenda Vol 13, #The Mother, #Integral Yoga
I am myself still too much tied to [peoples thoughts]. Thank God (Mother sweeps her hand across her forehead), the mind is gone! Ah, you know, I am what an extraordinary blessing it is! But from the ordinary external standpoint, I seem to have become an utter imbecile.
!!!
0 1972-08-12, #Agenda Vol 13, #The Mother, #Integral Yoga
You know that when he died, at the time of his death, he entered me?1 I did my best to prevent him from blending [with Mother]: I kept him like this (gesture as an individual form). And after he recovered from the shock, he spontaneously came out and started to work. I see him almost every night.
Ive never seen anyone remain so much like himself. Its truly remarka ble.
0 1972-10-25, #Agenda Vol 13, #The Mother, #Integral Yoga
(Sujata:) Mother, you know, I saw you yesterday morning between 4:00 and 4:30, and you were giving your blessings to everybody. You were sitting on a very high seat, dressed in a white sari (if I recall correctly), and I was among the first to approach you for pranam. I knelt before you, brought my hands together, and bowed my head. Then you held my head, and suddenly I noticed I couldnt raise my head anymore! And I realized you were forcing my head downwards: you know, with your hands you were pressing, so my head kept going down and down and down. Finally I saw your feet I was very close to your feetand what lovely feet they were, Mother! All white and wonderful. Translucent almost.1
(Mother smiles and caresses Sujatas cheek)
0 1973-03-30, #Agenda Vol 13, #The Mother, #Integral Yoga
(At the end of a long and distressing conversation that exposes the grudges of a particular individual against her neighbor, then angry remarks, then finally a request for blessings for a new trucking company, with a photo of the truck on the back of which Mother is asked to write something, one of the teachers announces that an epidemic of chickenpox and mumps has broken out at the school among the students and teachers, and that one of them has typhoid fever. Mother listens to all that. This will be the last meeting with the teachers.)
I hope youre not bringing any of that here?
02.02 - The Message of the Atomic Bomb, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Indeed this is the bleak winter of human consciousness yet can spring be far behind?
***
02.03 - The Glory and the Fall of Life, #Savitri, #Sri Aurobindo, #Integral Yoga
Tortured by her own powers or proud and blest,
Now master of herself, now toy and slave.
02.03 - The Shakespearean Word, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Hast heavy substance, bleed'st not, speak'st, art sound.
Ten masts at each make not the altitude
02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
The Might that came upon the earth to bless,
Has stayed on earth to suffer and aspire.
02.04 - Two Sonnets of Shakespeare, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Shakespeare has treated love in a novel way; he has given a new figure to that common familiar sentiment. And incidentally he has given a new sense and bearing to Death. From a human carnal base there is a struggle, an effort here to rise into something extracorporeal; that is, something outside and independent of the body and impersonal. The sense of the first sonnet is this: the body decays and dies, even as bleak winter seizes upon the beauties of Nature or black Night swallows up the light of the day. But love lingers stillas the song of sweet birdsand the dying cadence of love curiously invokes and evokes a resurgent love in the beloved. The second sonnet hymns the soul's conquest over Death. The soul is that which is sinless in the sinful, it is the pure, the unsullied the immortal lovein this filth and dirt of a mortal body with its crude passions. Death eats away the body, but in this way the soul grows and eats away Death. This is the final epiphany, the death of Death and the resurgence of the soul divine in its love divine.
Sonnet 73
02.06 - Vansittartism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A son of the soil, an eminent erstwhile collaborator of Hitler, who has paid for his apostasy, offered a compromise solution. He says, Germany, as a matter of fact, is not one but two: there is the Eastern Germany (the Northern and the Eastern portion) and there is the Western Germany (the South and the West) and the two are distinct and differenteven antagonisticin temperament and character and outlook. The Western Germany is the true Germany, the Germany of light and culture, the Germany that produced the great musicians, poets and idealists, Goe the and Heine and Wagner and Beethoven. The other Germany represents the dark shadow. It is Prussia and Prussianised Germany. This Germany originally belonged to the bleak, wild, savage, barbarous East Europe and was never thoroughly reclaimed and its union with the Western half was more political than psychological. So this ex-lieutenant of Hitler proposed to divide and separate the two altogether and form two countries or nations and thus eliminate the evil influence of Prussianism and Junkerism.
The more democratic and liberal elements among the Allies do not also consider that Germany as a whole is smitten with an original sin and is beyond redemption. They say Germany too has men and groups of men who are totally against Hitler and Hitlerism; they may have fallen on evil days, but yet they can be made the nucleus of a new and regenerated Germany.Furthermore, they say if Germany has come to be what she is, considera ble portion of the responsibility must be shared by the unprogressive and old-world elements among the Allies themselves who helped or pitied or feared the dark Germany.
02.07 - George Seftris, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
As if these were not sufficient, we must add new ones, fresh and bleeding and not only material but moral ruins also the dreadful results of our inhuman cruelties of war:
When you look round and you find
02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
Out of the chill steppes of a bleak Unseen
Invisi ble, wearing the Night's grey mask,
--
All faith not theirs bled scourged as heresy;
They questioned, captived, tortured, burned or smote
--
Made living a bleak gap in nullity.
He heard the grisly voices that deny;
--
And dragged to extinction in bleak vacancy
Life clung to its seat with cords of gasping breath;
02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
Unhelped it would create its own bleak world.
Its large blind eyes looked out on demon acts,
02.09 - The Paradise of the Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
Mountains and violet valleys of the blest,
Deep glens of joy and crooning waterfalls
02.09 - Two Mystic Poems in Modern French, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The king will understand that the higher consciousness must come down and touch and kiss the bleak earth-consciousness. The spirit must embrace the cold bare earth. Then only the human soul, the king free of his ego, will attain peace and felicity.
Here is the second poem. I follow the same principle I do not give a translation but, as I said, an explanatory paraphrase, and I conclude by a short comment.
02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
And thinks himself beyond mortality blest,
A king of truth upon his separate throne.
02.12 - The Heavens of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
Passionate and blinded, bleeding, stained with mire
His energy stum bles towards a deathless Force.
02.13 - Rabindranath and Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Vibhutis, emanations and embodiments of the higher destiny of mankind appear upon earth from time to time to lead and guide the race on the upward way. And we are fortunate that we are born in an age that has been blessed by two such Shining Ones.
"Salutation"
03.02 - The Philosopher as an Artist and Philosophy as an Art, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Take, for example, the philosophical system of Kant or of Hegel or of our own Shankara. What a beautiful edifice of thought each one has reared! How cogent and compact, organised and poised and finely modelled! Shankara's reminds me of a tower, strong and slender, mounting straight and tapering into a vanishing point among the clouds; it has the characteristic linear movement of Indian melody. On the otherhand, the march of the Kantian Critiques or of the Hegelian Dialectic has a broader base and involves a composite strain, a balancing of contraries, a blending of diverse notes: thereis something here of the amplitude and comprehensiveness of harmonic architecture (without perhaps a corresponding degree of altitude).
All these systems, commonly called philosophical, appear to me supremely artistic. The logical intellect has worked here exactly like a chisel or a brush in the hands of the artist. It did not care for truth per se, its prime preoccupation was arrangement, disposition; the pro blem it set before itself was how best to present a consistent and unified, that is to say, a beautiful whole.
03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
He tore desire up from its bleeding roots
And offered to the gods the vacant place.
03.07 - The Sunlit Path, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Like the individual, nations too have their sunlit path and the path of the doldrum as well. So long as a nation keeps to the truth of its inner being, follows its natural line of development, remains faithful to its secret godhead, it will have chosen that good part which will bring it divine blessings and fulfilment. But sometimes a nation has the stupidity to deny its self, to run after an ignis fatuus, a mymrga, then grief and sorrow and frustration lie ahead. We are afraid India did take such a wrong step when she refused to see the great purpose behind the present war and tried to avoid contri buting her mite to the evolutionary Force at work. On the other hand Britain in a moment of supreme crisis, that meant literally life or death, not only to herself or to other nations, but to humanity itself, had the good fortune to be led by the right Inspiration, the whole nation rose as one man and swore allegiance to the cause of humanity and the gods. That was how she was saved and that was how she acquired a new merit and a fresh lease of life. Unlike Britain, France bowed down and accepted what should not have been accepted and cut herself adrift from her inner life and truth, the result was five years of hell. Fortunately, the hell in the end proved to be a purgatory, but what a purgatory! For there were souls who were willing to pay the price and did pay it to the full cash and nett. So France has been given the chance again to turn round and take up the thread of her life where it snapped.
Once more another crisis seems to be looming before the nations, once more the choice has to be made and acted upon. In our weakness it is natural and easy to invoke God, to feel the presence of a higher Guidance, to trust in a heavenly light; but it is in our strength that we must know whose strength it is, and in whose strength it is that we conquer.
03.11 - Modernist Poetry, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Indeed it has been pointed out that the second great characteristic of modern art is the curious and wondrous amalgam in it of the highly serious and the keenly comic. It is not, however, the Shakespearean manner; for in that old-world poet, the two are merely juxtaposed, but they remain separate; very often they form an ill-assorted couple. At best, it is a mechanical mixture the sthetic taste of each remains distinct, although they are dosed together. In a modern poet, in Pound, or to a greater degree, in Eliot, the tragic and the comic, the serious and the flippant, the climax and the bathos are blended together, chemically fused, as part and parcel of a single whole. Take, for example, the lines from Ezra Pound quoted above, the obvious pun (Greek tin' or tina, meaning "some one" and English "tin"), the cheap claptrap, it may be explained, is intentional: the trick is meant to bring out a sense of lightness and even levity in the very heart of seriousness and solemnity. The days of Arnold's high seriousness, of grand style pure and severe, are gone. Today the high lights are no longer set on a high pedestal away and aloof, they are brought down and immixed with the low lights and often the two are indistinguisha ble from each other. The grand style rides always on the crest of the waves, the ballad style glides in the trough; but the modern style has one foot on either and attempts to make that gait the natural and normal manner of the consciousness and poetic movement. Here, for example, is something in that manner as Eliot may be supposed to illustrate:
At the violet hour, the evening hour that strives
04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
In other words, it can be said that the older humanity was intuitive and instinctive, while modern humanity is rationalistic. Now it has been questioned whether this change or reorientation is a sign of progress, whether it has not been at the most a mixed blessing. Many idealists and reformers frankly view the metamorphosis with anxiety. Gerald Heard vehemently declares that the rationalism of the modern age is a narrowing down of the consciousness to a superficial movement, a foreshortening, and a top-heavy specialisation which means stagnation, decay and death. He would rather release the tension in the strangulation of consciousness, even if it means a slight coming down to the anterior level of instinct and intuition, but of more plasticity and less specialisation: it is, he says, only in conditions of suppleness and variability, of life organised yet sufficiently free that the forces of evolution can act fruitfully. It has also been pointed out that homo sapiens is not a direct descendant of homo neanderthalis who was already a far too specialised being, but of a stock anterior to it which was still uncertain, wavering, groping towards a definite emergence.
Now, these two positionsof Jung and of Heardoffer us a good basis upon which we can try to estimate the nature of man's progress in historical times. Both refer to a crucial change in human consciousness, a far-reaching change having no parallel since it invented the metal tool. The change means the appearance of pure intelligence in man, a change, as we may say, in modern terms, in the system of reference, from biological co-ordinates to those of pure reason. Only Jung thinks that the reorganisation of the human consciousness is to happen precisely round the focus of pure reason, while Gerald Heard is doubtful about the efficacy of this facultyof directive thinking, as Jung puts it-if it is to lead to overspecialisation, which means the swelling of one member and atrophy of the rest; a greater and supreme direction he seeks elsewhere in a transcendence of intelligence and reason which, besides, is bound to happen in the course of evolution.
04.31 - To the Heights-XXXI, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Live it and be blessed!
Earth carried it in her womb
05.01 - Of Love and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Then shall you secure pure and perfect enjoyment -whose true name is Bliss; and then too can you become the instrumentto bring a bliss and blessing to the object of your love.
This is the secret of the sweetest and most exquisite and intimate relation possi ble with persons or things, that it should be made and established in and through the Divine.
05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
This way too, as all other ways, has indeed been the way of escape. God came down in order to take away some men with him. They were the blessed ones, but the normal humanity remains as it is, as it has been, on the whole. The few that pass beyond do not seem to leave any trace here below. There was no regeneration of mankind, no reformation of earthly life.
Sri Aurobindo aims at a power of consciousness, a formulation of the divine being that is integral. It takes up the whole man and it embraces all men: it works on a cosmic scale individually and collectively. That force of consciousness identifies itself with each and every individual being in all its parts and limbs; establishing itself in and working through their normal and habitual functionings, it moulds and refashions the earthly vessel. It is a global power, first of all, because it is the supreme creative Power, the original energy of consciousness that brought out this manifested universe, the matrix or the nodus that holds together and in an inviola ble unity and harmony the fundamental truth-aspects of the' one and indivisi ble Reality. This luminous source and substance of all created things consists of their basic true truths which assume disguised and deformed appearances under the present conditions of the world. It is therefore, in the second instance, the secret power in created things which manifests in them as the evolutionary urge, which drives them to rediscover their reality and re-form the appearance as the direct expression and embodiment of this inner soul.
05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
The sunlight's radiant blessing clasped my brow,
The moonbeams' silver ecstasy at night
05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
One remarka ble thing in the material world that has always attracted and captivated man's attention, since almost the very dawn of his consciousness, is the existence of a pattern, of an artistic layout in the composition and movement of material things. When the Vedic Rishi sings out: "These countless stars that appear glistening night after night, where do they vanish during the day?" he is awed by the inviola ble rhythm of the Universe, which other sages in other climes sang as the music of the spheres. The presence of Design in Nature has been in the eyes of Believers an incontroverti ble proof of the existence of a Designer. What we want to say is not that a watch (if we regard the universe as a watch) presupposes the existence of a watch-maker: we say the pattern itself is the expression of an idea, it involves a conception not imposed or projected from outside but inherent in itself. The Greek view of the artist's mode of operation is very illuminating in this connection. The artist, according to this view, when he carves out a statue for example, does not impose upon the stone a figure that he has only in his mind, but that the stone itself contains the figure, the artist has the vision to see it, his chisel follows the lines he sees imbedded in the stone. It is why we say that the geometry in the structure of a crystal or an atom or an astronomical system, the balance and harmony, the symmetry and polarity that govern the composition of objects and their relations, the blend of colour schemes, the marshalling of lines and the building of volumes, in a word, the artistic make-up, perfect in detail and in the ensem ble that characterise all nature's body and limbs and finally the mathematical laws that embrace and picture as it were Nature's movements, all point to the existence of a truth, a reality whose characteristic marks are or are very much like those of consciousness and Idea-Force. We fight shy of the wordconsciousness for it brings in a whole association of anthropomorphism and pathetic fallacy. But in our anxiety to avoid a ditch let us not fall over a precipice. If it is blindness to see nothing but the spirit, it is not vision to see nothing but Matter.
A hypothesis, however revolutionary or unorthodox it may seem for the moment, has to be tested by its effective application, in its successful working out. All scientific discoveries in the beginning appear as inconveniences that upset the known and accepted order. Copernicus, Newton, Galileo, Kepler, Maxwell or Einstein in our day enunciated principles that were not obvious sense-given axioms. These are at the outset more or less postulates that have to be judged by their applicability.
05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
For it must be remembered that the human soul after all is not a simple and unilateral being, it is a little cosmos in itself. The soul is not merely a point or a single ray of light come down straight from its divine archetype or from the Divine himself, it is also a developing fire that increases and enriches itself through the multiple experiences of an evolutionary progressionit not only grows in height but extends in wideness also. Even though it may originally emanate from one principle and Personality, it takes in for its development and fulfilment influences and elements from the others also. Indeed, we know that the Four primal personalities of the Divine are not separate and distinct as they may appear to the human mind which cannot understand distinction without disparity. The Vedic gods themselves are so linked together, so interpenetrate one another that finally it is asserted that there is only one existence, only it is given many names. All the divine personalities are aspects of the Divine blended and fused together. Even so the human soul, being a replica of the Divine, cannot but be a complex of many personalities and often it may be difficult and even harmful to find and fix upon a dominant personality. The full flowering of the human soul, its perfect divinisation demands the realisation of a many-aspected personality, the very richness of the Divine within it.
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06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
And let thy blessing chant that this fair child
Shall pour the nectar of a sorrowless life
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Then let thy blessing put the immortals' seal
On these bright lives' unstained felicity
06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
He has trod with bleeding brow the Saviour's way.
He who has found his identity with God
06.30 - Sweet Holy Tears, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The tears that the soul sheds are holy, are sweet; they come bidden by the Divine and are blessed by His Presence. They are like the dew from heaven. For they are pure, they are spontaneous, welling out of a heart of innocent freedom. The feeling is infinitely impersonal, completely egoless: there is only an intense movement of self-giving, total simple self-giving. Tears are the natural expression in one who needs help, who has the complete surrender and simplicity of a child, the abdication of all vanity. Such tears are beautiful in their nature and beneficent in character. They are therefore like dewdrops that belong to heaven as it were and come from there with a sovereign healing virtue. Such tears are not idle tears, as the English poet says in a vein of melancholy, they are instinct with a power, an effective energy which brings you relief, ease and peace. And it is not only pure but purifying, this feeling made of quiet intensity and aspiration and surrender: it is unmixed, free from any demand or need of reward or return; it is so impersonal that the aspiration is, so to say, even independent of the object for which it exists.
At a supreme crisis of the soul when there seems to be no issue before you, if you come, in the naked simplicity of your whole being, pour yourself out in a flood of self-giving, to one who can be your refugein the end the Divine alone can be such a oneand who can respond fully to the intensity and ardent sincerity of your approach, you come holding your tearful soul as a complete self-offering, you do not know what tremendous response you call forth, the blessing divine you bring down in and around you.
I prepared the Feast1
07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
The seven stabs that pierced her bleeding heart:
The beauty of sadness lingered on her face,
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I am charity with the kindly hands that bless,
I am silence mid the noisy tramp of life;
07.37 - The Psychic Being, Some Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The psychic will and psychic development are things that are completely outside the range of common notions. Ideas of justice and reward and punishment have no place here at all. Any people come to me and complain: What have I done in my past life that I have to be under such difficult conditions now, to suffer so much! I always reply: But don't you see it is a blessing for you, the divine grace upon you? In your past life perhaps you yourself asked for such conditions so that you may make greater progress through them! This way of looking at the thing may seem very novel. But truth lies that way.
How is it possi ble for a psychic being once living the life of intelligence and creativity to enter again into a life of stupidity and ordinariness?
08.38 - The Value of Money, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Over and above this, if such people possess a higher spiritual consciousness, then they can use the force to build slowly upon earth something that will be a ble to manifest the Divine Power and the Divine Grace. It is then that this force of money, of wealth, this power of Finance, instead of being a curse, as I have said, would be a blessing for the welfare of all. The saying goes that it is the worst people who become the best. I hope the best do not become the worst, for that would be sad indeed.
The greatest power, when used ill, can be a very great calamity; the same power used well can be a blessing.
All depends on the use that is made of a thing. Each object has a place, a function, a true use in the world. In the world as it is, however, very few things are used for their true purpose, very few things are in their right place. The world is in a frightful chaos. That is why there is all this misery, all this suffering. If each thing were in its own place, all in a harmonious poise, the whole world would progress without any necessity of falling into the state of misery and suffering in which it is now.
09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
And thou come bleeding to me at the last,
Thy nothingness recognised, my greatness known,
10.01 - A Dream, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
But the next moment he saw to his dismay that the residents of the locality he was living in had neither mutual good-will nor any happiness; they considered the mechanical observance of social conventions the highest virtue. Instead of the ecstatic feeling that had been his in the beginning, he now had a feeling of suffering. It seemed to him as if he had been very thirsty but, lacking water, had been eating dust,only dust, infinite dust. He ran away from that place and went to another locality. There, in front of a grand mansion, a huge crowd had gathered; words of blessing were on every ones lips. Advancing he saw Tinkari Sheel seated on a verandah, distributing large amounts of money to the crowd; no one was going away empty-handed. Harimohon chuckled and thought, What is this dream? Tinkari Sheel is giving alms! Then he looked into Tinkaris mind. He saw that thousands of dissatisfactions and evil impulses such as greed, jealousy, passion, selfishness were all astir there. For the sake of virtuous appearance and fame, out of vanity, Tinkari had kept them suppressed, kept them starving, instead of driving them away from within.
In the meantime someone took Harimohon on a swift visit to the other world. He saw the hells and heavens of the Hindus, those of the Christians, the Muslims and the Greeks, and also many other hells and heavens. Then he found himself sitting once more in his own hut, on the same old torn and dirty mattress with Shyamsundar in front of him. The boy remarked, It is quite late in the night; now if I dont return home I shall get a scolding, everybody will start beating me. Let me therefore be brief. The hells and the heavens you have visited are nothing but a dream-world, a creation of your mind. After death man goes to hell or heaven and somewhere works out the tendencies that existed in him during his last birth. In your previous birth you were only virtuous, love found no way into your heart; you loved neither God nor man. After leaving your body you had to work out your old trend of nature, and so lived in imagination among middle-class people in a world of dreams; and as you went on leading that life you ceased to like it any more. You became restless and came away from there only to live in a hell made of dust; finally you enjoyed the fruits of your virtues and, having exhausted them, took birth again. In that life, except for your formal alms-giving and your soulless superficial dealings, you never cared to relieve anyones wantstherefore you have so many wants in this life. And the reason why you are still going on with this soulless virtue is that you cannot exhaust the karma of virtues and vices in the world of dream, it has to be worked out in this world. On the other hand, Tinkari was charity itself in his past life and so, blessed by thousands of people, he has in this life become a millionaire and knows no poverty; but as he was not completely purified in his nature, his unsatisfied desires have to feed on vice. Do you follow now the system of Karma? There is no reward or punishment, but evil creates evil, and good creates good. This is Natures law. Vice is evil, it produces misery; virtue is good, it leads to happiness. This procedure is meant for purification of nature, for the removal of evil. You see, Harimohon, this earth is only a minute part of my world of infinite variety, but even then you take birth here in order to get rid of evil by the help of Karma. When you are liberated from the hold of virtue and vice and enter the realm of Love, then only you are freed of this activity. In your next birth you too will get free. I shall send you my dear sister, Power, along with Knowledge, her companion; but on one condition,you should be my playmate, and must not ask for liberation. Are you ready to accept it? Harimohon replied, Well, Keshta, you have hypnotised me! I intensely feel like taking you on my lap and caressing you, as if I had no other desire in this life!
The boy laughed and asked, Did you follow what I said, Harimohon? Yes, I did, he replied, then thought for a while and said, O Keshta, again you are deceiving me. You never gave the reason why you created evil! So saying, he caught hold of the boys hand. But the boy, setting himself free, rebuked Harimohon, Be off! Do you want to get out of me all my secrets in an hours time? Suddenly the boy blew out the lamp and said with a chuckle, Well, Harimohon, you have forgotten all about lashing me! Out of that fear I did not even sit on your lap, lest, angry with your outward miseries, you should teach me a lesson! I do not trust you any more. Harimohon stretched his arms forward, but the boy moved farther and said, No Harimohon, I reserve that bliss for your next birth. Good-bye. So saying, the boy disappeared into the dark night. Listening to the chime of Sri Krishnas musical anklets, Harimohon woke up gently. Then he began thinking, What sort of dream is this! I saw hell, I saw heaven, I called the Divine rude names, taking him to be a mere stripling, I even scolded him. How awful! But now I am feeling very peaceful. Then Harimohon began recollecting the charming image of the dusky-complexioned boy, and went on murmuring from time to time, How beautiful! How beautiful!
One of Sri Krishna's Name
1.001 - The Aim of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
This is a defect not only in the modern systems of education, but also in spiritual practices in every walk of life, in every blessed thing. When the individual who is living life has cut himself or herself off from the significance of life, then life becomes a contradiction and a meaningless pursuit of the will-o'-the-wisp. Why do we cut ourselves off from the meaning of life and then suffer like this? This is the inherent weakness of the sensory functions of the individual. The senses are our enemies. Why do we call them enemies? Because they tell us that we are isolated from everything else. This is the essence of sensory activity. There is no connection between ourselves and others, and we can go on fighting with everybody. This is what the senses tell us. But yet, they are dou ble-edged swords; they tell us two things at the same time. On one side they tell us that everything is outside us, and we are disconnected from everybody else and everything in this world. But on the other side they say that we are bound to grab things, connect ourselves with things, obtain things, and maintain relationship with things. Now, these two things cannot be done simultaneously. We cannot disconnect ourselves from things and also try to connect ourselves with them for the purpose of exploiting them, with an intention to utilise them for our individual purposes. Here again is an instance of contradiction. On one side we disconnect ourselves from persons and things; on the other side we want to connect ourselves with persons and things for our own purpose.
The ancient sages and masters, both of the East and the West, have deeply pondered over this question, and one of the most magnificent proclamations of a solution to these pro blems is found in the Veda. Among the many aspects of this solution that are presented before us by these mighty revelations, I can quote one which to my mind appears to be a final solution at least, I have taken it as a solution to all my pro blems - which comes in the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda. In all the four Vedas it occurs: tam eva viditv atimtyum eti nnya panth vidyate ayanya. This is a great proclamation. What is the meaning of this proclamation? There is no way of escape from this pro blem, says this mantra, other than knowing 'That'. This is a very simple aphoristic precept that is before us: Knowing 'That' is the solution, and we have no other solution. Now, knowing 'That' what is this 'That'.
1.001 - The Opening, #Quran, #unset, #Zen
7. The path of those You have blessed, not of those against whom there is anger, nor of those who are misguided.
1.002 - The Heifer, #Quran, #unset, #Zen
40. O Children of Israel! Remember My blessings which I bestowed upon you, and fulfill your pledge to Me, and I will fulfill My pledge to you, and fear Me.
41. And believe in what I revealed, confirming what is with you; and do not be the first to deny it; and do not exchange My revelations for a small price; and be conscious of Me.
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71. He said, “He says she is a heifer, neither yoked to plow the earth, nor to irrigate the field; sound without blemish.” They said, “Now you have brought the truth.” So they slew her; though they almost did not.
72. And recall when you killed a person, and disputed in the matter; but God was to expose what you were hiding.
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122. O Children of Israel! Remember My blessing which I bestowed upon you, and that I have favored you over all people.
123. And beware of a Day when no soul will avail another soul in any way, and no ransom will be accepted from it, and no intercession will benefit it, and they will not be helped.
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150. And wherever you come from, turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it. So that the people may not have any argument against you—except those who do wrong among them. So do not fear them, but fear Me, that I may complete My blessings upon you, and that you may be guided.
151. Just as We sent to you a messenger from among you, who recites Our revelations to you, and purifies you, and teaches you the Book and wisdom, and teaches you what you did not know.
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157. Upon these are blessings and mercy from their Lord. These are the guided ones.
158. Safa and Marwa are among the rites of God. Whoever makes the Pilgrimage to the House, or performs the Umrah, commits no error by circulating between them. Whoever volunteers good—God is Appreciative and Cognizant.
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211. Ask the Children of Israel how many clear signs We have given them. Whoever alters the blessing of God after it has come to him—God is severe in retribution.
212. Beautified is the life of this world for those who disbelieve, and they ridicule those who believe. But the righteous will be above them on the Day of Resurrection. God provides to whomever He wills without measure.
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276. God condemns usury, and He blesses charities. God does not love any sinful ingrate.
277. Those who believe, and do good deeds, and pray regularly, and give charity—they will have their reward with their Lord; they will have no fear, nor shall they grieve.
1.003 - Family of Imran, #Quran, #unset, #Zen
96. The first house established for mankind is the one at Bekka; blessed, and guidance for all people.
97. In it are evident signs; the Station of Abraham. Whoever enters it attains security. Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse—God is Independent of the worlds.
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103. And hold fast to the rope of God, altogether, and do not become divided. And remember God’s blessings upon you; how you were enemies, and He reconciled your hearts, and by His grace you became brethren. And you were on the brink of a pit of fire, and He saved you from it. God thus clarifies His revelations for you, so that you may be guided.
104. And let there be among you a community calling to virtue, and advocating righteousness, and deterring from evil. These are the successful.
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164. God has blessed the believers, as He raised up among them a messenger from among themselves, who recites to them His revelations, and purifies them, and teaches them the Scripture and wisdom; although before that they were in evident error.
165. And when a calamity befell you, even after you had inflicted twice as much, you said, “How is this?” Say, “It is from your own selves.” God is A ble to do all things.
1.004 - Women, #Quran, #unset, #Zen
69. Whoever obeys God and the Messenger—these are with those whom God has blessed—among the prophets, and the sincere, and the martyrs, and the upright. Excellent are those as companions.
70. That is the grace from God. God suffices as Knower.
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83. When some news of security or alarm comes their way, they broadcast it. But had they referred it to the Messenger, and to those in authority among them, those who can draw conclusions from it would have comprehended it. Were it not for God’s blessing and mercy upon you, you would have followed the Devil, except for a few.
84. So fight in the cause of God; you are responsi ble only for yourself. And rouse the believers. Perhaps God will restrain the might of those who disbelieve. God is Stronger in Might, and More Punishing.
1.005 - The Table, #Quran, #unset, #Zen
2. O you who believe! Do not violate God’s sacraments, nor the Sacred Month, nor the offerings, nor the garlanded, nor those heading for the Sacred House seeking blessings from their Lord and approval. When you have left the pilgrim sanctity, you may hunt. And let not the hatred of people who barred you from the Sacred Mosque incite you to aggression. And cooperate with one another in virtuous conduct and conscience, and do not cooperate with one another in sin and hostility. And fear God. God is severe in punishment.
3. Prohibited for you are carrion, blood, the flesh of swine, and animals dedicated to other than God; also the flesh of animals strangled, killed violently, killed by a fall, gored to death, mangled by wild animals—except what you rescue, and animals sacrificed on altars; and the practice of drawing lots. For it is immoral. Today, those who disbelieve have despaired of your religion, so do not fear them, but fear Me. Today I have perfected your religion for you, and have completed My favor upon you, and have approved Islam as a religion for you. But whoever is compelled by hunger, with no intent of wrongdoing—God is Forgiving and Merciful.
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6. O you who believe! When you rise to pray, wash your faces and your hands and arms to the elbows, and wipe your heads, and your feet to the ankles. If you had intercourse, then purify yourselves. If you are ill, or travelling, or one of you returns from the toilet, or you had contact with women, and could not find water, then use some clean sand and wipe your faces and hands with it. God does not intend to burden you, but He intends to purify you, and to complete His blessing upon you, that you may be thankful.
7. And Remember God’s blessings upon you, and His covenant which He covenanted with you; when you said, “We hear and we obey.” And remain conscious of God, for God knows what the hearts contain.
8. O you who believe! Be upright to God, witnessing with justice; and let not the hatred of a certain people prevent you from acting justly. Adhere to justice, for that is nearer to piety; and fear God. God is informed of what you do.
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11. O you who believe! Remember God's blessings upon you; when certain people intended to extend their hands against you, and He restrained their hands from you. So reverence God, and in God let the believers put their trust.
12. God received a pledge from the Children of Israel, and We raised among them twelve chiefs. God said, “I am with you; if you perform the prayer, and pay the alms, and believe in My messengers and support them, and lend God a loan of righteousness; I will remit your sins, and admit you into Gardens beneath which rivers flow. But whoever among you disbelieves afterwards has strayed from the right way.”
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20. When Moses said to his people, “O my people, remember God’s blessings upon you, when He placed prophets among you, and made you kings, and gave you what He never gave any other people.”
21. “O my people, enter the Holy Land which God has assigned for you, and do not turn back, lest you return as losers.”
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23. Two men of those who feared, but whom God had blessed, said, “Go at them by the gate; and when you have entered it, you will prevail. And put your trust in God, if you are believers.”
24. They said, “O Moses, we will not enter it, ever, as long as they are in it. So go ahead, you and your Lord, and fight. We are staying right here.”
1.006 - Livestock, #Quran, #unset, #Zen
155. This too is a blessed Scripture that We revealed; so follow it, and be righteous, that you may receive mercy.
156. Lest you say, “The Scripture was revealed to two parties before us, and we were unaware of their teachings.”
1.007 - The Elevations, #Quran, #unset, #Zen
54. Your Lord is God; He who created the heavens and the earth in six days, then established Himself on the Throne. The night overtakes the day, as it pursues it persistently; and the sun, and the moon, and the stars are subservient by His command. His is the creation, and His is the command. blessed is God, Lord of all beings.
55. Call upon your Lord humbly and privately. He does not love the aggressors.
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69. “Are you surprised that a reminder has come to you from your Lord, through a man from among you, to warn you? Remember how He made you successors after the people of Noah, and increased you greatly in stature. And remember God’s blessings, so that you may prosper.”
70. They said, “Did you come to us to make us worship God alone, and abandon what our ancestors used to worship? Then bring us what you threaten us with, if you are truthful.”
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96. Had the people of the towns believed and turned righteous, We would have opened for them the blessings of the heaven and the earth; but they rejected the truth, so We seized them by what they were doing.
97. Do the people of the towns feel secure that Our might will not come upon them by night, while they sleep?
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137. And We made the oppressed people inherit the eastern and western parts of the land, which We had blessed. Thus the fair promise of your Lord to the Children of Israel was fulfilled, because of their endurance. And We destroyed what Pharaoh and his people had built, and what they had harvested.
138. And We delivered the Children of Israel across the sea. And when they came upon a people who were devoted to some statues of theirs, they said, “O Moses, make for us a god, as they have gods.” He said, “You are truly an ignorant people.”
10.07 - The World is One, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
There is already a realised unity; that unity runs as the fundamental chord in and through differing and discordant notes. These different and discordant and even denying notes have to be re-conditioned, blended, harmonised; that is the effective and patent unity that lies in potentia and has to be brought forth in front. The world is one at bottom; it is to be made one upto the brim.
The material world is a factual unity. For it is one matter that exists everywhere; the same fundamental elements constitute, although in different degrees, the earth, the sun, the stars, the distant galaxies and the extragalactic rays. It is in the last analysis charges of electricityinfinitesimal and infinite charges of electric force, points of energy that form the entire creationpullulating particles that fill the universe; but they are not isolated, disconnected, disunited, they are a continuum. This continuum was called 'ether' at one time, it is now called 'field'. This material unity consists in the one extension that turns and swirls into creases and eddies giving the impression of separativeness and disunity. The task of the scientist is to know how to recondition the swirling dispersing expanse so as to as similarise, polarise the disparate elements. That is the meaning of what the scientists are now handling as the 'laser' or 'maser' beams.1
1.008 - The Spoils, #Quran, #unset, #Zen
53. That is because God would never change a blessing He has bestowed on a people unless they change what is within themselves, and because God is Hearing and Knowing.
54. Such was the case with the people of Pharaoh, and those before them. They denied the signs of their Lord, so We annihilated them for their wrongs, and We drowned the people of Pharaoh—they were all evildoers.
1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The subject of the blending of these two fires, which is complete in a normal and healthy person, should engross the attention of the modern physician. He will then concern himself with the removal of nerve congestion or material congestion, so as to leave a free channel for the inner warmth. This blending, which is now a natural and usual growth in every human being, was one of the signs of attainment or of initiation in an earlier solar system. Just as initiation and liberation are marked in this solar system by the blending of the fires of the body, of the mind and of the Spirit, so in an earlier cycle attainment was marked by the blending of the latent fires of matter with the radiatory or active fires, and then their union with the fires of mind. In the earlier period the effects in manifestation of the divine Flame were so remote and deeply hidden as to be scarcely recognisa ble, though dimly there. Its correspondence can be seen in the animal kingdom, in which instinct holds the intuition in latency, [58] and the Spirit dimly overshadows. Yet all is part of a divine whole.
The subject of the radiatory heat of the macrocosmic and microcosmic systems will be dealt with in detail in a later subdivision. Here we will only deal with the latent interior fire of the
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b. The Planet. Deep in the heart of the planetsuch a planet as the Earth, for instanceare the internal fires that occupy the central sphere, or the caverns whichfilled with incandescent burningmake life upon the globe possi ble at all. The internal fires of the moon are practically burnt out, and, therefore, she does not shine save through reflection, having no inner fire to blend and merge with light external. These inner fires of the earth can be seen functioning, as in the sun, through three main channels:
1. Productive substance, or the matter of the planet vitalised by heat. This heat and matter together act as the mother of all that germinates, and as the protector of all that dwells therein and thereon. This corresponds to the akasha, the active vitalised matter of the solar system, that nourishes all as does a mother.
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The fire of Spirit is the essential fire of the first Lord of Will plus the fire of the second Logos of Love. These two cosmic Entities blend, merge, and demonstrate as Soul, utilising for purposes of manifestation the aid of the third Logos. The three fires blend and merge. In this fourth round and on this fourth globe of our planetary scheme, the fires of the third Logos of intelligent matter are fusing somewhat with the fires of cosmic [64] mind, showing as will or power, and animating the Thinker on all planes. The object of Their co-operation is the perfected manifestation of the cosmic Lord of Love. This should be pondered upon for it reveals a mystery.
The blending of the three fires, the merging of the three Rays, and the co-operation of the three Logoi have in view (at this time and within this solar system) the development of the Essence of the cosmic Lord of Love, the second Person in the logoic trinity. Earlier it was not so, later it will not be, but now it is. When viewed from the cosmic mental plane these Three constitute the PERSONALITY OF THE LOGOS, and are seen functioning as one. Hence the secret (well recognised as fact, though not understood) of the excessive heat, occultly expressed, of the astral or central body of the triple personality. It animates and controls the physical body, and its desires hold sway in the majority of cases; it demonstrates in time and space the correspondence of the temporary union of spirit and matter, the fires of cosmic love and the fires of matter blended. A similar analogy is found in the heat apparent in this second solar system.
d. The Atom. The inner fires of the atom can likewise be seen functioning along similar lines, their demonstration being already somewhat recognised by science. This being so there exists no necessity for further elaboration. [xxi]21
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The pranic elementals, those minute fiery essences who have the ability to permeate the texture of the human body, of a tree, or of all that may be found in the human, vegeta ble and animal kingdoms, and who blend with the fires of the microcosmic systems.
Certain of the deva kingdom who may be described as ensouling certain of the great light rays, and Who are in Themselves the essence of those rays. Other forms of such elemental lives and of deva groups might be enumerated, but the above tabulation will suffice for our present purpose.
1.00b - DIVISION B - THE PERSONALITY RAY AND FIRE BY FRICTION, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
At this point in the treatise we are confining our attention to the Ray of Active Matter, or to that latent heat in substance which underlies its activity and is the cause of its motion. If we think with sincerity and with clarity we will see how closely therefore the Lipika Lords or the Lords of Karma are associated with this work. Three of Them are closely connected with Karma as it concerns one or other of the three great Rays, or the three FIRES, while the fourth Lipika Lord synthesizes the work of his three Brothers and attends to the uniform blending and merging of the three fires. On our planet, the Earth, They find Their points of contact through the three "Buddhas of Activity," [xxx]30 (the correspondence should be noted here) and the fourth Kumara, the Lord of the World. Therefore, we arrive at the realisation that the personality Ray, in its relation to the fire of matter, is directly influenced and adjusted in its working by one of the Buddhas of Activity.
[75]
1.00b - INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
morally achieve. To put the matter more succinctly, blessed are the pure in heart,
for they shall see God. And the same idea has been expressed by the Sufi poet,
1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
Lastly, all work with fire. Fire internal, inherent and latent; fire radiatory and emanative; fire generated, assimilated and radiated; fire vivifying stimulating, and destroying; fire transmitted, reflected, and absorbed; fire, the basis of all life; fire, the essence of all existence; fire, the means of development, and the impulse behind all evolutionary process; fire, the builder, the preserver and the constructor; fire, the originator, the process and the goal; fire the purifier and the consumer. The God of Fire and the fire of God interacting upon each other, till all fires blend and blaze and till all that exists, is passed through the firefrom a solar system to an antand emerges as a triple perfection. Fire then passes out from the ring-pass-not as perfected essence, whether essence emerging from the human ring-pass-not, the planetary ring-pass-not or the solar. The wheel of fire turns and all within that wheel is subjected to the threefold flame, and eventually stands perfected.
III. THE FUNCTION OF THE ETHERIC BODY
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Prana, therefore, which is active radiatory heat, varies in vibration and quality according to the receiving Entity. Man passes the prana through his etheric vehicle, colors it with his own peculiar quality, and so transmits it to the lesser lives that make up his little system. Thus, the great interaction goes on, and all parts blend, merge and are interdependent; and all parts receive, color, qualify and transmit. An endless circulation goes on that has neither a conceiva ble beginning nor possi ble end from the point of view of finite man, for its source and end are hid in the unknown cosmic fount. Were conditions everywhere perfected this circulation would proceed unimpeded and might result in a condition of almost endless duration, but limitation and termination result as the effects of imperfection giving place to a gradual perfection. Every cycle originates from another cycle of a relative completeness, and will give place ever to a higher spiral; thus eventuate periods of apparent relative perfection leading to those which are still greater.
The aim for this greater cycle is the blending, as we know, of the two fires of matter, latent and active, and their merging with the fires of mind and spirit till they are lost from sight in the general flame; the fires of mind and spirit burn up matter and thereby bring about liberation from the confining vehicles. The altar of earth is the birthplace of spirit, its liberator from the mother (matter), and its entrance into higher realms.
Hence, when the pranic vehicle is working perfectly in all three groups, human, planetary and solar, the union with latent fire will be accomplished. Here lies [103] the reason for the emphasis laid on the necessity for building pure, refined physical vehicles. The more refined and rarefied the form, the better a receiver of prana will it be, and the less will be the resistance found to the uprising of kundalini at the appointed time. Coarse matter and crude immature physical bodies are a menace to the occultist, and no true seer will be found with a body of a gross quality. The dangers of disruption are too great, and the menace of disintegration by fire too awful. Once in the history of the race (in Lemurian days) this was seen in the destruction of the race and the continents by means of fire. [xlvi]45 The Guides of the race at that time availed Themselves of just this very thing to bring about the finish of an inadequate form. The latent fire of matter (as seen in volcanic display, for instance) and the radiatory fire of the system were combined. Planetary kundalini and solar emanation rushed into conjunction, and the work of destruction was accomplished. The same thing may again be seen, only in matter of the second ether, and the effects therefore will be less severe owing to the rarity of this ether and the comparatively greater refinement of the vehicles.
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In touching upon similar conditions in the planet, both these types of trou ble will be found. More cannot be said, but in the wise study of solar radiation upon the surface of the planet in connection with its rotary action, some of the group rules of health may be comprehended and followed. The spirit of the planet (or the planetary entity) likewise has his cycles, and in the absorption of [108] planetary prana, and in its correct distribution, lies the secret of fertility and equa ble vegetation. Much of this is hidden in the fa bled story of the war between fire and water, which has its basis in the reaction of the fire latent in matter, to the fire emanating outside of matter, and playing upon it. In the interval that has to elapse while the two are in process of blending, come those periods where, through karmic inheritance, reception is unsta ble and distribution inequa ble. As the point of race equilibrium is reached, so planetary equilibrium will likewise be attained, and in planetary attainment will come the equilibrium that must mutually take place between the solar planets. When they attain a mutual balance and interaction then the system is stabilised and perfection reached. The even distribution of prana will parallel this balancing in the man, in the race, in the planet and in the system. This is but another way of saying that uniform vibration will be achieved.
b. Microcosmic organic disorders. These are basically two in number:
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Destruction of tissue due to over-absorption of prana, or its too rapid blending with latent physical fire.
We have a curious illustration of both of these forms of trou ble in sun stroke and in heat stroke. Though supposedly understood by physicians, they are nevertheless altogether etheric disorders. When the nature of the etheric body is better understood, and its wise care followed both these types of disease will be prevented. They are due to solar pranic emanation; in one case the effect of the emanation is to bring about death or serious illness through the congestion of an etheric channel, while in the other the same result is brought about by destruction of etheric matter.
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The four lesser rays blend with the third major ray of active intelligence on the mental plane and on the atmic plane. The four Logoi or planetary Spirits work as one, on the atmic plane.
i. Another synthesis takes place on the synthetic second ray on the second subplane of the buddhic plane and the monadic plane, while the comparatively few Monads of will or power are synthesised on the atomic subplane of the atmic. All three groups of Monads work in triple form on the mental plane under the Mahachohan, the Manu, and the Bodhisattva, or the Christ; on the second or monadic plane they work as a unit, only demonstrating [120] their dual work on the atmic plane, and their essential triplicity on the buddhic plane. [lvii]55
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The second stage is that in which the pranic fluids begin to blend with the fire at the base of the spine and to drive that fire slowly upwards, transferring its heat from the centres below the solar plexus to the three higher centres that of the heart, the throat and the head. This is a long and slow process when left to the unaided force of nature, but it is just here that (in a few cases) a quickening of the process is permitted in order to equip workers in the field of human service. This is the object of all occult training. This angle of the matter we will take up in still greater detail when we handle our next point of "Kundalini and the Spine."
The third stage is that in which active radiatory matter or prana is blended ever more perfectly with the fire latent in matter; this results (as will be brought out later) in certain effects.
It produces a quickening of the normal vibration of the physical body so that it responds with more readiness to the higher note of the Ego, and causes a steady rising of the blending fires through the threefold channel in the spinal column. In the second stage this vitalising blended fire reaches a centre between the lower part of the shoulder blades, which is the point of conjunction, and of complete merging, of the fire from the base of the [124] spine and the fire circulating along the pranic triangle. It will be remembered how one point of this triangle originates there. When the threefold basic fire and the threefold pranic fire meet and merge, then evolution proceeds with greatly increased velocity. This is effected definitely at the first Initiation when the polarisation becomes fixed in one or other of the three higher centres,which centre being dependent upon a man's ray.
The result of this merging leads to a change in the action of the centres. They become "wheels turning upon themselves," and from a purely rotary movement become fourth dimensional in action, and manifest as radiant whirling centres of living fire.
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The kundalini fire is consciously directed and controlled by the mind or will aspect from the mental plane. The two fires of matter by the power of the mind of man are blended first with each other, and, secondly, with the fire of mind.
The united result of this blending is the destruction (under rule and order), of the etheric web, and the consequent production of continuity of consciousness and the admission into the personal life of man of "Life more abundant," or the third fire of Spirit.
The downrush of Spirit, and the uprising of the inner fires of matter (controlled and directed by the conscious action of the fire of mind) produce corresponding results on the same levels on the astral and mental planes, so that a paralleling contact is brought about, and the great work of liberation proceeds in an ordered manner.
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Should a man, by the power of will or through an over-development of the mental side of his character, acquire the power to blend these fires of matter and to drive them forward, he stands in danger of obsession, insanity, physical death, or of dire disease in some part of his body, and he also runs the risk of an over-development of the sex impulse through the driving of the force in an uneven manner upwards, or in forcing its radiation to undesira ble centres. The reason of this is that the matter of his body is not pure enough to stand the uniting of the flames, that the channel up the spine is still clogged and blocked, and therefore acts as a barrier, turning the flame backwards and downwards, and that the flame (being united by the power of mind and not being accompanied by a simultaneous downflow from the plane of spirit), permits the entrance, through the burning etheric, of undesira ble and extraneous forces, currents, and even entities. These wreck and tear and ruin what is left of the etheric vehicle, of the brain tissue and even of the dense physical body itself.
The unwary man, being unaware of his Ray and therefore of the proper geometrical form of triangle that is [127] the correct method of circulation from centre to centre, will drive the fire in unlawful progression and thus burn up tissue; this will result then (if in nothing worse), in a setting back for several lives of the clock of his progress, for he will have to spend much time in rebuilding where he destroyed, and with recapitulating on right lines all the work to be done.
If a man persists from life to life in this line of action, if he neglects his spiritual development and concentrates on intellectual effort turned to the manipulation of matter for selfish ends, if he continues this in spite of the promptings of his inner self, and in spite of the warnings that may reach him from Those who watch, and if this is carried on for a long period he may bring upon himself a destruction that is final for this manvantara or cycle. He may, by the uniting of the two fires of matter and the dual expression of mental fire, succeed in the complete destruction of the physical permanent atom, and thereby sever his connection with the higher self for aeons of time. H. P. B. has somewhat touched on this when speaking of "lost souls"; [lx]58 [lxi]59 we must here emphasise the reality of this dire disaster and sound a warning note to those who approach this subject of the fires of matter with all its latent dangers. The blending of these fires must be the result of spiritualised knowledge, and must be directed solely by the Light of the Spirit, who works through love and is love, and who seeks this unification and this utter merging not from the point of view of sense or of material gratification, but because liberation and purification is desired in order that the higher union with the Logos may be effected; this union must be desired, not for selfish ends, but because group perfection is the goal and scope for greater service to the race must be achieved.
[128]
1.00d - DIVISION D - KUNDALINI AND THE SPINE, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
e. Their blending eventually with the manasic fire which energises the three head centres.
I. KUNDALINI AND THE THREE TRIANGLES
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The other fire of matter (the dual fire) is attracted upward, and merges with the fire of mind through a junction effected at the alta major centre. This centre is situated at the base of the skull, and there is a slight gap between this centre and the point at which the fires of matter issue from the spinal channel. Part of the work the man who is developing thought power has to do, is to build a temporary channel in etheric matter to bridge the gap. This channel is the reflection in physical matter of the antaskarana [lxv]63 that the Ego has to build in order to bridge the gap between the lower and higher mental, between the causal vehicle on the third subplane of the mental plane, and the manasic permanent atom on the first subplane. This is the work that all advanced thinkers are unconsciously doing now. When the gap is completely [138] bridged, man's body becomes co-ordinated with the mental body and the fires of mind and of matter are blended. It completes the perfecting of the personality life, and as earlier said, this perfecting brings a man to the portal of initiationinitiation being the seal set upon accomplished work; it marks the end of one lesser cycle of development, and the beginning of the transference of the whole work to a still higher spiral.
We must always bear in mind that the fires from the base of the spine and the splenic triangle are fires of matter. We must not lose this recollection nor get confused. They have no spiritual effect, and concern themselves solely with the matter in which the centres of force are located. These centres of force are always directed by manas or mind, or by the conscious effort of the indwelling entity; but that entity is held back in the effects he seeks to achieve until the vehicles through which he is seeking expression, and their directing, energising centres, make adequate response. Hence it is only in due course of evolution, and when the matter of these vehicles is energised sufficiently by its own latent fires that he can accomplish his long-held purpose. Hence again the need of the ascension of the fire of matter to its own place, and its resurrection from its long burial and seeming prostitution before it can be united with its Father in Heaven, the third Logos, Who is the Intelligence of matter itself. The correspondence, again, holds good. Even the atom of the physical plane has its goal, its initiations and its ultimate triumph.
Other angles of this subject, such as the centres and their relationship to manas, the fire of Spirit and manas, and the eventual blending of the three fires, will be dealt with in our next two main divisions. In this division we are confining ourselves to the study of matter and fire, and must not digress, or confusion will ensue.
[139]
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How this fire at the base of the spine can be aroused, the form its progression should take (dependent upon the Ray), the blending of the fire with pranic fire and their subsequent united progression, are things of the past with many, and fortunately for the race, the work was achieved without conscious effort. The second blending with the fire of manas has to be effected. Scarcely as yet have men succeeded in directing the fire up more than one channel of the threefold column; hence two-thirds of its effect in the majority is yet confined to the stimulation of the organs of race propagation. Only when the fire has circled unimpeded up another channel is the complete merging with the fire of manas effected, and only when it progresses geometrically up all the threewith simultaneous action and at uniform vibrationis the true kundalini fire fully aroused, and therefore a ble to perform its work of cleansing through the burning of the confining web and of the separating particles. When this is accomplished the threefold channel becomes one channel. Hence the danger.
No more can be imparted concerning this subject. He who directs his efforts to the control of the fires of matter, is (with a dangerous certainty) playing with a fire that may literally destroy him. He should not cast his eyes backwards, but should lift them to the plane where dwells his immortal Spirit, and then by self-discipline, mind-control and a definite refining of his material bodies, whether subtle or physical, fit himself to be a vehicle for the divine birth, and participate in the first Initiation. When the Christ-child (as the Christian so beautifully expresses it) has been born in the cave of the heart, then that divine guest can consciously control the lower material bodies by means of consecrated mind. Only when buddhi has assumed an ever-increasing control [140] of the personality, via the mental plane (hence the need of building the antaskarana), will the personality respond to that which is above, and the lower fires mount and blend with the two higher. Only when Spirit, by the power of thought, controls the material vehicles, does the subjective life assume its rightful place, does the God within shine and blaze forth till the form is lost from sight, and "The path of the just shine ever more and more until the day be with us."
1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
a. His goal is the perfect blending of Spirit and matter.
b. His function is the manipulation of prakriti, or matter, so as to make it fit, or equal to, the demands and needs of the Spirit.
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The Second Logos. The second Logos, Vishnu, the divine Wisdom Ray, the great principle of Buddhi seeking to blend with the principle of Intelligence, is characterised by Love. His motion is that which we might term spiral cyclic. Availing Himself of the rotary motion of all atoms, He adds to that His own form of motion or of spiralling periodical movement, and by circulation along an orbit or spheroidal path (which circles around a central focal point in an ever ascending spiral) two results are brought about:
a. He gathers the atoms into forms.
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All lesser spheres ranging downward from these major spheres, include all grades of manifestation down to the elemental essence on the arc of involution. [lxvi]64 We need to remember that on the Path of Involution, the action of Brahma is primarily felt, seeking the line of least resistance. On the Path of Evolution the work of the second Logos is felt, beginning at a point in time and space which hides the mystery of the second chain, but finding its point of accelerated vibration or the unification of the two modes of manifestationrotary-spiral-cyclicin the middle part of what we call the third chain. This is after all the blending of the activity of Brahma with the onward progress of Vishnu. We have the correspondence to this in the sumtotal of the effects brought about in the second and third root races.
The activity of the second Logos is carried on under the cosmic Law of Attraction. The Law of Economy has for one of its branches a subsidiary Law of marked development called the Law of Repulsion. The cosmic Laws of Attraction and Economy are therefore the raison d'tre (viewed from one angle) of the eternal repulsion that goes on as Spirit seeks ever to liberate itself from form. The matter aspect always follows the line of least resistance, and repulses all tendency to group formation, while Spirit, governed by the Law of Attraction, seeks ever to separate itself from matter by the method of attracting an ever more adequate type of matter in the process of distinguishing the real from the unreal, and passing from one illusion to another until the resources of matter are fully utilised.
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The first Logos embodies the "will to live" and it was through His instrumentality that the Manasaputras came into objective existence in relation to the human and deva hierarchies. In this system, the blending of the Divine Ray of Wisdom and the Primordial Ray of intelligent matter forms the great dual evolution; back of both these cosmic Entities stands another Entity Who is the embodiment of Will, and Who is the utiliser of formsthough not the forms of any other than the Greater Building devas and the human hierarchies in time and space. He is the animating principle; the will-to-live aspect of the seven Hierarchies. Nevertheless these seven Hierarchies are (as says H. P. B.) the sevenfold ray of wisdom, the dragon in its seven forms. [lxviii]66, [lxix]67, [lxx]68 This is a [147] deep mystery, and only a clue to it all can be found at this time by man in the contemplation of his own nature in the three worlds of his manifestation. Just as our Logos is seeking objectivity through His solar system in its threefold form of which the present is the second, so man seeks objectivity through his three bodiesphysical, astral and mental. At this time he is polarised in his astral body, or in his second aspect in like manner as the undifferentiated Logos is polarised in His second aspect. In time and space as we now conceive it, the sum total of jivas are governed by feeling, emotion, and desire, and not by the will, yet at the same time the will aspect governs manifestation, for the Ego who is the source of personality shows in manifestation the will to love.
The difficulty lies in the inability of the finite mind to grasp the significance of this threefold manifestation, but by thoughtful brooding over the Personality and its relation to the Ego, who is the love aspect and who nevertheless in relation to manifestation in the three worlds is the will aspect likewise, will come some faint light upon the same pro blems raised to Deity, or expanded from microcosmic to macrocosmic spheres.
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b. His function is, by means of will, to hold them in manifestation for the desired period, and later to abstract them, and blend them again with their spiritual source. Hence the necessity of remembering that fundamentally, the first Logos controls the cosmic entities or extra-systemic beings; the second Logos controls the solar entities; the third Logos controls the lunar entities and their correspondences elsewhere in the system.
This rule must not be carried too far in detail as long as man's mind is of its present calibre. The mystery lies in the realisation that all is carried on in a divine co-operation that has its base outside the system. Hence too the fact that the first Logos is called the Destroyer, because He is abstraction, if viewed from below upwards. His work is the synthesis of Spirit with Spirit, their [149] eventual abstraction from matter, and their unification with their cosmic source. Hence also He is the one who brings about pralaya or the disintegration of form,the form from which the Spirit has been abstracted.
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The second Logos is solar fire. He is the fire of matter and the electric fire of Spirit blended, producing, in time and space, that fire which we call solar. He is the quality of the flame, or the essential flame, produced by this merging. A correspondence to this may be seen in the radiatory fire of matter, and in the emanation, for instance, from the central sun, from a planet, or from a human being,which latter emanation we call magnetism. A man's emanation, or characteristic vibration, is the result of the blending of Spirit and matter, and the relative adequacy of the matter, or the form, to the life within. The objective solar system, or the sun in manifestation, is the result of the blending of Spirit (electric fire) with matter (fire by friction), and the emanations of the Son, in time and space, are dependent upon the adequacy of the matter, and of the form to the life within.
The first Logos is electric fire, the fire of pure Spirit. Yet in manifestation He is the Son, for by union with matter (the mother) the Son is produced by Whom He is [151] known. "I and my Father are One" [lxxi]69 is the most occult statement in the Christian Bi ble, for it not only refers to the union of a man with his source, the monad, via the ego, but to the union of all life with its source, the will aspect, the first Logos.
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By the time the fifth round is reached, three-fifths of the human family will have attained this point and will have their five senses fully functioning on the three planes in the three worlds, leaving the two other planes to be subjugated during the remaining two rounds. I would here point out a fact that is little realised, that in this fivefold evolution of man and in this solar system, the two remaining rounds in any planetary cycle, and the sixth and seventh root-races in those cycles are always synthetic; their function is to gather up and synthesise that which has been achieved in the earlier five. For instance, in this root-race, the sixth and seventh sub-races will synthesise and blend that which the earlier five have wrought out. The analogy lies in the fact that in this solar system the two higher planes (the logoic-and the monadic) are synthetic. One is the synthesising plane for the Logos from whence He abstracts the essence in manifestation; the other for the Monad, from whence the Monad abstracts and garners the fruits of objectivity.
We will therefore only concern ourselves here with those centres which relate to the evolution of the subtler bodies, the evolution of the psyche, and not with those connected with the evolution and propagation of the dense physical body. These centres are five in number:
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The centres, therefore, when functioning properly, form the "body of fire" which eventually is all that is left, first to man in the three worlds, and later to the Monad. This body of fire is "the body incorrupti ble" [lxxiv]72 or indestructi ble, spoken of by St. Paul, and is the product of evolution, of the perfect blending of the three fires, which ultimately destroy the form. When the form is [167] destroyed there is left this intangi ble spiritual body of fire, one pure flame, distinguished by seven brilliant centres of intenser burning. This electric fire is the result of the bringing together of the two poles and demonstrates at the moment of complete at-one-ment, the occult truth of the words "Our God is a consuming Fire." [lxxv]73
Three of these centres are called major centres, as they embody the three aspects of the threefold MonadWill, Love and Intelligence:
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The other two centres have to do primarily with the etheric body and with the astral plane. The throat centre synthesises the entire personality life, and is definitely connected with the mental plane,the three planes, and the two higher planes, and the three centres with the two other centres, the heart and head. Yet, we must not forget that the centre at the base of the spine is also a synthesiser, as would normally be expected, if it is recognised that the lowest plane of all manifestation is the point of deepest reflection. This lowest centre, by synthesising the fire of kundalini and the pranic fires, eventually blends and merges with the fire of mind, and later with the fire of Spirit, producing thus consummation.
We must disabuse our minds of the idea that these centres are physical things. They are whirlpools of force that swirl etheric, astral and mental matter into activity of some kind. Because the action is rotary, the result produced in matter is a circular effect that can be seen by the clairvoyant as fiery wheels situated:
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with four lesser centres. These four lesser centres are blended in that centre which we call the alta major centre and need not concern us. I would here also point out that there is a close connection:
a. Between the alta major centre and the throat centre.
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All these different periods show different triangular radiances. We must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. Once the fire has free passage along any triangle it flames continuously, but always there is one triangle more radiant and luminous than the others, and it is from these glowing triangles of light, issuing from wheels and vortices of fire that the clairvoyant and the teachers of the race can appraise a man's position in the scheme of things, and judge of his attainment. At the culmination of life experience, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage not only rotates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. Above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. This flame [171] mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. This marks the blending of the fires and the deliverance of man from the trammels of matter.
We might now note that the evolution of these centres of force can be portrayed, not only in words, but under the same five symbols that have so often a cosmic interpretation.
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5. The swastika. At this stage the centre becomes fourth-dimensional; the inner rotating cross begins to turn upon its axis, and to drive the flaming periphery to all sides so that the centre is better described as a sphere of fire than as a wheel. It marks the stage of the Path in its two divisions, for the process of producing the effect described covers the whole period of the Path. At the close, the centres are seen as globes of radiant fire with the spokes of the wheel (or the evolution of the cross from the point in the centre) merging and blending into a "fire that burneth up the whole."
A brief sentence has its place here owing to its relation to this subject. Another sentence is also added here, which, if meditated upon, will prove of real value and will have a definite effect upon one of the centres, which centre it is for the student himself to find out.
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The first period is by far the longest, and covers the vast progression of the centuries wherein the activity aspect of the threefold self is being developed. Life after life slips away during which the aspect of manas or mind is being slowly wrought out, and the human being comes more and more under the control of his intellect, operating through his physical brain. This might be looked upon as corresponding to the period of the first solar system, wherein the third aspect logoic, that of Brahma, Mind, or Intelligence, was being brought to the point of achievement. [lxxvi]74 Then the second aspect began in [175] this present solar system to be blended with, and wrought out through it. Centuries go by and the man becomes ever more actively intelligent, and the field of his life more suita ble for the coming in of this second aspect. The correspondence lies in similitude and not in detail as seen in time and space. It covers the period of the first three triangles dealt with earlier. We must not forget that, for the sake of clarity, we are here differentiating between the different aspects, and considering their separated development, a thing only permissi ble in time and space or during the evolutionary process, but not permissi ble from the standpoint of the Eternal Now, and from the Unity of the All-Self. The Vishnu or the Love-Wisdom aspect is latent in the Self, and is part of the monadic content, but the Brahma aspect, the Activity-Intelligence aspect precedes its manifestation in time. The Tabernacle in the Wilderness preceded the building of the Temple of Solomon; the kernel of wheat has to lie in the darkness of mother Earth before the golden perfected ear can be seen, and the Lotus has to cast its roots down into the mud before the beauty of the blossom can be produced.
The second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the Probationary Path, and continues up to the third Initiation. Under the regime of the Personality Ray, the man proceeds upon the five Rays to work consciously with Mind, the sixth sense, passing first upon the four minor Rays and eventually upon the third. He works [176] upon the third Ray, or that of active Intelligence, and from thence proceeds to one of the subrays of the two other major Rays, if the third is not his egoic Ray.
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c. Each of the three channels within the spinal column have for specific purpose the blending of these threefold fires. We need to bear in mind that the [184] fires circulate, and that, at the moment of achievement, every triangle in the body is vivified, every centre is fully functioning, and a threefold path of fire can be seen extending the entire length of the backbone.
d. When kundalini has blended with the pranic fire, the centres become three-dimensional. When it blends with mind or solar fire and the two fires are perfectly united, the centres become fourth-dimensional. When it blends with the electric fire of pure Spirit after the third Initiation, they take on two more dimensions.
e. Kundalini, as it is aroused, steadily increases the vibratory action, not only of the centres, but of every atom of matter in all the bodiese theric, astral and mental. This quickening of activity has a dual effect of great interest:
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2. Eventually, after the two fires of matter and the fire of mind have begun to blend (a slow and gradual process), the web itself is destroyed [185] and by the time the third Initiation is reached, the man should have continuity of consciousness. This is so unless for certain work and for certain specific ends, the man consciously and willingly foregoes the burning of the web, a thing which can be brought about by the conscious action of the will.
4. The Centres and the Senses, Normal and Supernormal.
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As regards taste and smell, we might call them minor senses, for they are closely allied to the important sense of touch. They are practically subsidiary to that sense. This second sense, and its connection with this second solar system, should be carefully pondered over. It is predominantly the sense most closely connected with the second Logos. This conveys a hint of much value if duly considered. It is of value to study the extensions of physical plane touch on other planes and to see whither we are led. It is the faculty which ena bles us to arrive [197] at the essence by due recognition of the veiling sheath. It ena bles the Thinker who fully utilises it to put himself en rapport with the essence of all selves at all stages, and thereby to aid in the due evolution of the sheath and actively to serve. A Lord of Compassion is one who (by means of touch) feels with, fully comprehends, and realises the manner in which to heal and correct the inadequacies of the not-self and thus actively to serve the plan of evolution. We should study likewise in this connection the value of touch as demonstrated by the healers of the race (those on the Bodhisattva line) [lxxxv]83 and the effect of the Law of Attraction and Repulsion as thus manipulated by them. Students of etymology will have noted that the origin of the word touch is somewhat obscure, but probably means to 'draw with quick motion.' Herein lies the whole secret of this objective solar system, and herein will be demonstrated the quickening of vibration by means of touch. Inertia, mobility, rhythm, are the qualities manifested by the not-self. Rhythm, balance, and sta ble vibration are achieved by means of this very faculty of touch or feeling. Let me illustrate briefly so as to make the pro blem somewhat clearer. What results in meditation? By dint of strenuous effort and due attention to rules laid down, the aspirant succeeds in touching matter of a quality rarer than is his usual custom. He contacts his causal body, in time he contacts the matter of the buddhic plane. By means of this touch his own vibration is temporarily and briefly quickened. Fundamentally we are brought back to the subject that we deal with in this treatise. The latent fire of matter attracts to itself that fire, latent in other forms. They touch, and recognition and awareness ensues. The fire of manas burns continuously and is fed by that which is attracted and repulsed. When the two [198] blend, the stimulation is greatly increased and the ability to touch intensified. The Law of Attraction persists in its work until another fire is attracted and touched, and the threefold merging is completed. Forget not in this connection the mystery of the Rod of Initiation. [lxxxvi]84 Later when we consider the subject of the centres and Initiation it must be remembered that we are definitely studying one aspect of this mysterious faculty of touch, the faculty of the second Logos, wielding the law of Attraction.
Let us now finish what may be imparted on the remaining three sensessight, taste, smell and then briefly sum up their relationship to the centres, and their mutual action and interaction. That will then leave two more points to be dealt with in this first division of the Treatise on Cosmic Fire, and a summing up. We shall then be in a position to take up that portion of the treatise that deals with the fire of manas and with the development of the manasaputras, [lxxxvii]85 both in their totality and likewise individually. This topic is of the most imperative importance as it deals entirely with man, the Ego, the thinker, and shows the cosmic blending of the fires of matter and of mind, and their utilisation by the indwelling Flame.
c. Sight. This sense, as said before, is the paramount correlating sense of the solar system.
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Evolution on the Path. Again the separation of spirit from matter, its identification with the One, and the ultimate rejection of form. The senses then are synthesised into acquired faculty, and the Self has no [200] further use for the not-self. It blends with the All-Self. This is under the Law of Synthesis.
If this is borne in mind it leads to a realisation that the separation of the Spirit from the material vehicle involves two aspects of the One great All; herein is seen the work of the Creator, the Preserver and the Destroyer.
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He touches or feels the vibration of the form or not-self in all its various grades, recognises his identity in time and space, and for purposes of existence or being and by means of the three Laws of Economy, Attraction and Synthesis utilises, blends and eventually dissociates himself. He sees the threefold evolutionary process and by means of the development of the inner vision, sees within the heart of the system macrocosmic and microcosmic, the one SELF in many forms, and finally identifies himself with that one Self by the conscious rejection of the not-self after its complete subjugation and utilisation.
d. Tasting. He tastes then finally and discriminates, for taste is the great sense that begins to hold sway during the discriminating process that takes place when the illusory nature of matter is in process of realisation. Discrimination is the educatory process to which the Self subjects itself in the process of developing intuition that faculty whereby the Self recognises its own essence in and under all forms. Discrimination concerns the duality of nature, the Self and the not-self, and is the means of their differentiation in the process of abstraction; the intuition concerns unity and is the capacity of the Self to contact other selves, and is not a faculty whereby the not-self is contacted. Hence, its rarity these days owing to the intense individualisation of the Ego, and its identification with the forma necessary identification at this particular time. As the sense of taste on the higher planes is developed, it leads one to ever finer distinctions till one is finally led through the form, right to the heart of one's nature.
1.00f - DIVISION F - THE LAW OF ECONOMY, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The first Aspect, or the will to exist, is governed by the Law of Synthesis, and the activities of the cosmic entities who are its embodiments are governed by the law of enforced unity, and of essential homogeneity. It is the law that eventually comes into play after spirit and matter are blending, and adapting themselves each to each; it governs the eventual synthesis of Self with Self, and finally with the All-Self, and also of essence with essence in contra-distinction to the synthesis of matter and Spirit. It demonstrates as:
[216]
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When the sense of hearing on all planes is perfected (which is brought about by the Law of Economy rightly understood) these three great Words or phrases will be known. The Knower will utter them in his own true key, thus blending his own sound with the entire volume of vibration, and thereby achieving sudden realisation of his essential identity with Those Who utter the words. As the sound of matter or of Brahma peals forth in his ears on all the planes, he will see all forms as illusion and will be freed, knowing himself as omnipresent. As the sound of Vishnu reverberates within himself, he knows himself as perfected wisdom, and distinguishes [219] the note of his being (or that of the Heavenly Man in whose Body he finds place) from the group notes, and knows himself as omniscient. As the note of the first or Mahadeva aspect, follows upon the other two, he realises himself as pure Spirit and on the consummation of the chord is merged in the Self, or the source from which he came. Mind is not, matter is not, and nought is left but the Self merged in the ocean of the Self. At each stage of relative attainment, one of the laws comes into sway,first the law of matter, then the law of groups, to be succeeded by the law of Spirit and of liberation.
II. THE SUBSIDIARY LAWS
1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
In form, the book contains a treatise on practical piety, but as is the case with a large proportion of Mohammedan works, the author, whatever may be his subject, finds a place for observations reaching far wide of his apparent aim, so our author is led to make many observations which develop his notions in anatomy, physiology, natural philosophy and natural religion. The partisans of all sorts of opinions will be interested in finding that a Mohammedan author writing so long since in the centre of Asia, had occasion to approve or condemn so many truths, speculations or fancies which are now current among us with the reputation of novelty. Many of the same paradoxes and pro blems that startle or fascinate in the nineteenth century are here discussed. He came in contact, among his contemporaries, with persons who made the same general objections to natural and revealed religion, as understood by Mohammedans, as are in our days made to Christianity, or who perverted and abused the religion which they professed for their own ends, in the same manner as Christianity is abused among us. And he engaged with earnestness now truthfully, and now erroneously, in refuting these men. His usual stand-point in discussion is equally removed from the most extravagant mysticism, and literal and formal orthodoxy. He attempts a dignified blending of reason [10] and faith, requiring of his fellow men unfeigned piety in the temper and tone of an evangelical Christian. He reminds his readers, in these discourses, that they are not Mussulmans if they are satisfied with merely a nominal faith, and treats with scorn those who are spiritualists only in language and dress.
It is too narrow a view to adopt, in regard to a man of the sublime character of Ghazzali, that he obtained his ideas from any one school of thinkers, or that being in fellowship with the Soofies, that he was merely a Soofi. He was living in the centre of Aryan peoples and religions. He may have had his doctrine of the future life shaped by Zoroaster, and have been influenced by the missionaries of the Buddhists.
1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
When the primordial ray of intelligent activity, the divine ray of intelligent love, and the third cosmic ray of intelligent will meet, blend, merge, and blaze forth, the Logos will take His fifth initiation, thus completing one of His cycles. When the rotary, the forward, and the spiral cyclic movements are working in perfect synthesis then the desired vibration will have been reached. When the three Laws of Economy, of Attraction, and of Synthesis work with perfect adjustment to each other, then nature will perfectly display the needed functioning, and the correct adaptation of the material form to the indwelling spirit, of matter to life, and of consciousness to its vehicle.
II. FIRE IN THE MICROCOSM
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We now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara. What shall we therefore find? Just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle.
When the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the Divine Flame, then the man takes the fifth Initiation in this solar system, and has completed one of his greater cycles. [xiii]13 When the three blaze forth as one fire, liberation from matter, or from material form is achieved. Matter has been correctly adjusted to spirit, and finally the indwelling life slips forth out of its sheath which forms now only a channel for liberation.
[48]
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Secondly, we might note that the internal fires are the basis of life in the lower three kingdoms of nature, and in the fourth or human kingdom in connection with the two lower vehicles. The Fire of Mind, when blended with the internal fires, is the basis of life in the fourth kingdom, and united they control (partially now and later entirely) the lower threefold man or the personality; this control lasts up to the time of the first Initiation.
The fire of Spirit finally, when blended with the two other fires (which blending commences in man at the first initiation), forms a basis of spiritual life or existence. As evolution proceeds in the fifth or spiritual kingdom, these three fires blaze forth simultaneously, producing perfected consciousness. This blaze results in the final [52] purification of matter and its consequent adequacy; at the close of manifestation it brings about eventually the destruction of the form and its dissolution, and the termination of existence as understood on the lower planes. In terms of Buddhistic theology it produces annihilation; this involves, not loss of identity, but the cessation of objectivity and the escape of Spirit, plus mind, to its cosmic centre. It has its analogy in the initiation at which the adept stands free from the limitations of matter in the three worlds.
The internal fires of the system, of the planet, and of man are threefold:
1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
We have set forth the details of obligatory prayer in another Ta blet. blessed is he who observeth that whereunto he hath been bidden by Him Who ruleth over all mankind. In the Prayer for the Dead six specific passages have been sent down by God, the Revealer of Verses. Let one who is a ble to read recite that which hath been revealed to precede these passages; and as for him who is una ble, God hath relieved him of this requirement. He, of a truth, is the Mighty, the Pardoner.
Hair doth not invalidate your prayer, nor aught from which the spirit hath departed, such as bones and the like. Ye are free to wear the fur of the sa ble as ye would that of the beaver, the squirrel, and other animals; the prohibition of its use hath stemmed, not from the Qur'an, but from the misconceptions of the divines. He, verily, is the All-Glorious, the All-Knowing.
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O people of Baha! It is incumbent upon each one of you to engage in some occupation-such as a craft, a trade or the like. We have exalted your engagement in such work to the rank of worship of the one true God. Reflect, O people, on the grace and blessings of your Lord, and yield Him thanks at eventide and dawn. Waste not your hours in idleness and sloth, but occupy yourselves with what will profit you and others. Thus hath it been decreed in this Ta blet from whose horizon hath shone the day-star of wisdom and utterance. The most despised of men in the sight of God are they who sit and beg. Hold ye fast unto the cord of means and place your trust in God, the Provider of all means.
The kissing of hands hath been forbidden in the Book. This practice is prohibited by God, the Lord of glory and command. To none is it permitted to seek absolution from another soul; let repentance be between yourselves and God. He, verily, is the Pardoner, the Bounteous, the Gracious, the One Who absolveth the repentant.
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What hath become of your bygone days, your lost centuries? Happy the days that have been consecrated to the remembrance of God, and blessed the hours which have been spent in praise of Him Who is the All-Wise. By My life! Neither the pomp of the mighty, nor the wealth of the rich, nor even the ascendancy of the ungodly will endure. All will perish, at a word from Him. He, verily, is the All-Powerful, the All-Compelling, the Almighty. What advantage is there in the earthly things which men possess? That which shall profit them, they have utterly neglected. Erelong, they will awake from their slumber, and find themselves una ble to obtain that which hath escaped them in the days of their Lord, the Almighty, the All-Praised. Did they but know it, they would renounce their all, that their names may be mentioned before His throne.
They, verily, are accounted among the dead.
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How great the blessedness that awaiteth the king who will arise to aid My Cause in My kingdom, who will detach himself from all else but Me! Such a king is numbered with the companions of the Crimson Ark-the Ark which God hath prepared for the people of Baha. All must glorify his name, must reverence his station, and aid him to unlock the cities with the keys of My Name, the omnipotent Protector of all that inhabit the visi ble and invisi ble kingdoms. Such a king is the very eye of mankind, the luminous ornament on the brow of creation, the fountainhead of blessings unto the whole world. Offer up, O people of Baha, your substance, nay your very lives, for his assistance.
O Emperor of Austria! He Who is the Dayspring of God's Light dwelt in the prison of Akka at the time when thou didst set forth to visit the Aqsa Mosque. Thou passed Him by, and inquired not about Him by Whom every house is exalted and every lofty gate unlocked. We, verily, made it a place whereunto the world should turn, that they might remember Me, and yet thou hast rejected Him Who is the Object of this remembrance, when He appeared with the Kingdom of God, thy Lord and the Lord of the worlds. We have been with thee at all times, and found thee clinging unto the Branch and heedless of the Root. Thy Lord, verily, is a witness unto what I say. We grieved to see thee circle round Our Name, whilst unaware of Us, though We were before thy face. Open thine eyes, that thou mayest behold this glorious Vision, and recognize Him Whom thou invokest in the daytime and in the night season, and gaze on the Light that shineth above this luminous Horizon.
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Let nothing grieve thee, O Land of Ta,+F1 for God hath chosen thee to be the source of the joy of all mankind. He shall, if it be His Will, bless thy throne with one who will rule with justice, who will gather together the flock of God which the wolves have scattered. Such a ruler will, with joy and gladness, turn his face towards, and extend his favours unto, the people of Baha. He indeed is accounted in the sight of God as a jewel among men. Upon him rest forever the glory of God and the glory of all that dwell in the kingdom of His revelation.
Rejoice with great joy, for God hath made thee Tihran "the Dayspring of His light", inasmuch as within thee was born the Manifestation of His Glory. Be thou glad for this name that hath been conferred upon thee-a name through which the Day-Star of grace hath shed its splendour, through which both earth and heaven have been illumined.
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O Land of Kha! We hear from thee the voice of heroes, raised in glorification of thy Lord, the All-Possessing, the Most Exalted. blessed the day on which the banners of the divine Names shall be upraised in the kingdom of creation in My Name, the All-Glorious.
On that day the faithful shall rejoice in the victory of God, and the disbelievers shall lament.
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Should anyone acquire one hundred mithqals of gold, nineteen mithqals thereof are God's and to be rendered unto Him, the Fashioner of earth and heaven. Take heed, O people, lest ye deprive yourselves of so great a bounty. This We have commanded you, though We are well a ble to dispense with you and with all who are in the heavens and on earth; in it there are benefits and wisdoms beyond the ken of anyone but God, the Omniscient, the All-Informed. Say: By this means He hath desired to purify what ye possess and to ena ble you to draw nigh unto such stations as none can comprehend save those whom God hath willed. He, in truth, is the Beneficent, the Gracious, the Bountiful. O people! Deal not faithlessly with the Right of God, nor, without His leave, make free with its disposal. Thus hath His commandment been established in the holy Ta blets, and in this exalted Book. He who dealeth faithlessly with God shall in justice meet with faithlessness himself; he, however, who acteth in accordance with God's bidding shall receive a blessing from the heaven of the bounty of his Lord, the Gracious, the Bestower, the Generous, the Ancient of Days. He, verily, hath willed for you that which is yet beyond your knowledge, but which shall be known to you when, after this fleeting life, your souls soar heavenwards and the trappings of your earthly joys are folded up. Thus admonisheth you He in Whose possession is the Guarded Ta blet.
Various petitions have come before Our throne from the believers, concerning laws from God, the Lord of the seen and the unseen, the Lord of all worlds. We have, in consequence, revealed this Holy Ta blet and arrayed it with the mantle of His Law that haply the people may keep the commandments of their Lord.
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The eye of My loving-kindness weepeth sore over you, inasmuch as ye have failed to recognize the One upon Whom ye have been calling in the daytime and in the night season, at even and at morn. Advance, O people, with snow-white faces and radiant hearts, unto the blest and crimson Spot, wherein the Sadratu'l-Muntaha is calling: "Verily, there is none other God beside Me, the Omnipotent Protector, the Self-Subsisting!"
101
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We have decreed, O people, that the highest and last end of all learning be the recognition of Him Who is the Object of all knowledge; and yet, behold how ye have allowed your learning to shut you out, as by a veil, from Him Who is the Dayspring of this Light, through Whom every hidden thing hath been revealed. Could ye but discover the source whence the splendour of this utterance is diffused, ye would cast away the peoples of the world and all that they possess, and would draw nigh unto this most blessed Seat of glory.
103
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To none is it permitted to mutter sacred verses before the public gaze as he walketh in the street or marketplace; nay rather, if he wish to magnify the Lord, it behoveth him to do so in such places as have been erected for this purpose, or in his own home. This is more in keeping with sincerity and godliness. Thus hath the sun of Our commandment shone forth above the horizon of Our utterance. blessed, then, be those who do Our bidding.
109
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Happy the one who entereth upon the first day of the month of Baha, the day which God hath consecrated to this Great Name. And blessed be he who evidenceth on this day the bounties that God hath bestowed upon him; he, verily, is of those who show forth thanks to God through actions betokening the Lord's munificence which hath encompassed all the worlds. Say: This day, verily, is the crown of all the months and the source thereof, the day on which the breath of life is wafted over all created things. Great is the blessedness of him who greeteth it with radiance and joy. We testify that he is, in truth, among those who are blissful.
112
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They who recite the verses of the All-Merciful in the most melodious of tones will perceive in them that with which the sovereignty of earth and heaven can never be compared. From them they will inhale the divine fragrance of My worlds-worlds which today none can discern save those who have been endowed with vision through this sublime, this beauteous Revelation. Say: These verses draw hearts that are pure unto those spiritual worlds that can neither be expressed in words nor intimated by allusion. blessed be those who hearken.
117
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Tear the veils asunder in such wise that the inmates of the Kingdom will hear them being rent. This is the comm and of God, in days gone by and for those to come. blessed the man that observeth that whereunto he was bidden, and woe betide the negligent.
172
1.00 - PREFACE, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
we will go there helmeted and mechanized, and it will not change a thing for us; we will find ourselves exactly as we are now: helpless children in the face of death, living beings who are not too sure how they live, why they are alive, or where they are going. On the earth, as we know, the times of Cortez and Pizarro are over; one and the same pervasive Mechanism stifles us: the trap is closing inexorably. But, as always, it turns out that our bleakest adversities are also our most promising opportunities, and that the dark passage is only a passage leading to a greater light. Hence, with our backs against the wall, we are facing the last territory left for us to explore, the ultimate adventure: ourselves.
Indeed, there are plenty of simple and obvious signs. This decade's [the 60's] most important phenomenon is not the trip to the moon, but the "trips" on drugs, the student restlessness throughout the world, and the great hippie migration. But where could they possibly go? There is no more room on the teeming beaches, no more room on the crowded roads, no more room in the ever-expanding anthills of our cities. We have to find a way out elsewhere.
1.00 - PRELUDE AT THE THEATRE, #Faust, #Johann Wolfgang von Goethe, #Poetry
The bonds that bless, the wreaths that crown his passion!
Ah, every utterance from the depths of feeling
1.011 - Hud, #Quran, #unset, #Zen
48. It was said, “O Noah, disembark with peace from Us; and with blessings upon you, and upon communities from those with you. And other communities We will grant prosperity, and then a painful torment from Us will befall them.”
49. These are some stories from the past that we reveal to you. Neither you, nor your people knew them before this. So be patient. The future belongs to the pious.
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73. They said, “Do you marvel at the decree of God? The mercy and blessings of God are upon you, O people of the house. He is Praiseworthy and Glorious.”
74. When Abraham's fear subsided, and the good news had reached him, he started pleading with Us concerning the people of Lot.
1.012 - Joseph, #Quran, #unset, #Zen
6. And thus your Lord will choose you, and will teach you the interpretation of events, and will complete His blessing upon you and upon the family of Jacob, as He has completed it before upon your forefathers Abraham and Isaac. Your Lord is Knowing and Wise.
7. In Joseph and his brothers are lessons for the seekers.
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100. And he elevated his parents on the throne, and they fell prostrate before him. He said, “Father, this is the fulfillment of my vision of long ago. My Lord has made it come true. He has blessed me, when he released me from prison, and brought you out of the wilderness, after the devil had sown conflict between me and my brothers. My Lord is Most Kind towards whomever He wills. He is the All-knowing, the Most Wise.”
101. “My Lord, You have given me some authority, and taught me some interpretation of events. Initiator of the heavens and the earth; You are my Protector in this life and in the Hereafter. Receive my soul in submission, and unite me with the righteous.”
1.014 - Abraham, #Quran, #unset, #Zen
6. Moses said to his people, “Remember God’s blessings upon you, as He delivered you from the people of Pharaoh, who inflicted on you terri ble suffering, slaughtering your sons while sparing your daughters. In that was a serious trial from your Lord.”
7. And when your Lord proclaimed: “If you give thanks, I will grant you increase; but if you are ungrateful, My punishment is severe.”
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28. Have you not seen those who exchanged the blessing of God with blasphemy, and landed their people into the house of perdition?
29. Hell—they will roast in it. What a misera ble settlement.
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34. And He has given you something of all what you asked. And if you were to count God’s blessings, you would not be a ble to enumerate them. The human being is unfair and ungrateful.
35. Recall that Abraham said, “O my Lord, make this land peaceful, and keep me and my sons from worshiping idols.”
1.016 - The Bee, #Quran, #unset, #Zen
53. Whatever blessing you have is from God. And when harm touches you, it is to Him that you groan.
54. But when He lifts the harm from you, some of you associate others with their Lord.
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71. God has favored some of you over others in livelihood. Those who are favored would not give their properties to their servants, to the extent of making them partners in it. Will they then renounce God’s blessings?
72. God has given you mates from among yourselves; and has produced for you, from your mates, children and grandchildren; and has provided you with good things. Will they then believe in falsehood, and refuse God’s favors?
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81. And God has made for you shade out of what He has created, and has given you resorts in the mountains, and has given you garments to protect you from the heat, and garments to protect you from your violence. Thus He completes His blessings upon you, so that you may submit.
82. But if they turn away, your only duty is clear communication.
83. They recognize God’s blessing, but then deny it, as most of them are ungrateful.
84. On the Day when We raise up a witness from every community—those who disbelieved will not be permitted, nor will they be excused.
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112. And God cites the example of a town that was secure and peaceful, with its livelihood coming to it abundantly from every direction. But then it turned unappreciative of God’s blessings, so God made it taste the robe of hunger and fear, because of what they used to craft.
113. A messenger from among them had come to them, but they denounced him, so the punishment seized them in the midst of their wrongdoing.
114. Eat of the lawful and good things God has provided for you, and be thankful for God’s blessings, if it is Him that you serve.
115. He has forbidden you carrion, and blood, and the flesh of swine, and anything consecrated to other than God. But if anyone is compelled by necessity, without being deliberate or malicious, then God is Forgiving and Merciful.
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121. Thankful for His blessings. He chose him, and guided him to a straight path.
122. And We gave him goodness in this world, and in the Hereafter he will be among the righteous.
1.017 - The Night Journey, #Quran, #unset, #Zen
1. Glory to Him who journeyed His servant by night, from the Sacred Mosque, to the Farthest Mosque, whose precincts We have blessed, in order to show him of Our wonders. He is the Listener, the Beholder.
2. And We gave Moses the Scripture, and made it a guide for the Children of Israel: Take none for protector other than Me.
--
83. When We bless the human being, he turns away and distances himself. But when adversity touches him, he is in despair.
84. Say, “Each does according to his disposition. Your Lord knows best who is better guided in the way.”
1.018 - The Cave, #Quran, #unset, #Zen
10. When the youths took shelter in the cave, they said, “Our Lord, give us mercy from Yourself, and bless our affair with guidance.”
11. Then We sealed their ears in the cave for a number of years.
--
65. Then they came upon a servant of Ours, whom We had blessed with mercy from Us, and had taught him knowledge from Our Own.
66. Moses said to him, “May I follow you, so that you may teach me some of the guidance you were taught?”
1.019 - Mary, #Quran, #unset, #Zen
31. And has made me blessed wherever I may be; and has enjoined on me prayer and charity, so long as I live.
32. And kind to my mother, and He did not make me a disobedient rebel.
--
58. These are some of the prophets God has blessed, from the descendants of Adam, and from those We carried with Noah, and from the descendants of Abraham and Israel, and from those We guided and selected. Whenever the revelations of the Most Gracious are recited to them, they would fall down, prostrating and weeping.
59. But they were succeeded by generations who lost the prayers and followed their appetites. They will meet perdition.
1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
by their spiritual bleakness. But if he cannot get along with
these pedantic dogmatisms, he sees himself forced to be serious
--
adds its blessing. But to have soul is the whole venture of life,
for soul is a life-giving daemon who plays his elfin game above
--
ishments and blessings that go far beyond the possi ble deserts of
human beings. Heaven and hell are the fates meted out to the
1.01 - BOOK THE FIRST, #Metamorphoses, #Ovid, #Poetry
To greet the blest appearance of the sun.
Westward, the wanton Zephyr wings his flight;
--
Then sails were spread, to every wind that blew.
Raw were the sailors, and the depths were new:
--
Who summon'd, issue from their blest abodes,
And fill th' assembly with a shining train.
--
But on the bleating flock his fury turns.
His mantle, now his hide, with rugged hairs
--
Opening its eyes in death; and falling, bled;
And mark'd the passage with a crimson trail:
1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
they burrow themselves in the earth for their first shelter under some hillside, and, casting the soil aloft upon timber, they make a smoky fire against the earth, at the highest side. They did not provide them houses, says he, till the earth, by the Lords blessing, brought forth bread to feed them, and the first years crop was so light that
they were forced to cut their bread very thin for a long season. The secretary of the Province of New Netherland, writing in Dutch, in 1650, for the information of those who wished to take up land there, states more particularly that those in New Netherland, and especially in New
--
Though we are not so degenerate but that we might possibly live in a cave or a wigwam or wear skins today, it certainly is better to accept the advantages, though so dearly bought, which the invention and industry of mankind offer. In such a neighborhood as this, boards and shingles, lime and bricks, are cheaper and more easily obtained than suita ble caves, or whole logs, or bark in sufficient quantities, or even well-tempered clay or flat stones. I speak understandingly on this subject, for I have made myself acquainted with it both theoretically and practically. With a little more wit we might use these materials so as to become richer than the richest now are, and make our civilization a blessing. The civilized man is a more experienced and wiser savage.
But to make haste to my own experiment.
--
I took down this dwelling the same morning, drawing the nails, and removed it to the pond side by small cartloads, spreading the boards on the grass there to bleach and warp back again in the sun. One early thrush gave me a note or two as I drove along the woodl and path. I was informed treacherously by a young Patrick that neighbor Seeley, an
Irishman, in the intervals of the carting, transferred the still tolera ble, straight, and driva ble nails, staples, and spikes to his pocket, and then stood when I came back to pass the time of day, and look freshly up, unconcerned, with spring thoughts, at the devastation; there being a dearth of work, as he said. He was there to represent spectatordom, and help make this seemingly insignificant event one with the removal of the gods of Troy.
--
I would not subtract any thing from the praise that is due to philanthropy, but merely demand justice for all who by their lives and works are a blessing to mankind. I do not value chiefly a mans uprightness and benevolence, which are, as it were, his stem and leaves. Those plants of whose greenness withered we make herb tea for the sick, serve but a hum ble use, and are most employed by quacks. I want the flower and fruit of a man; that some fragrance be wafted over from him to me, and some ripeness flavor our intercourse. His goodness must not be a partial and transitory act, but a constant superfluity, which costs him nothing and of which he is unconscious. This is a charity that hides a multitude of sins. The philanthropist too often surrounds mankind with the remembrance of his own cast-off griefs as an atmosphere, and calls it sympathy. We should impart our courage, and not our despair, our health and ease, and not our disease, and take care that this does not spread by contagion. From what southern plains comes up the voice of wailing? Under what latitudes reside the hea then to whom we would send light? Who is that intemperate and brutal man whom we would redeem? If any thing ail a man, so that he does not perform his functions, if he have a pain in his bowels even,for that is the seat of sympathy,he forthwith sets about reforming the world.
Being a microcosm himself, he discovers, and it is a true discovery, and he is the man to make it,that the world has been eating green apples; to his eyes, in fact, the globe itself is a great green apple, which there is danger awful to think of that the children of men will nib ble before it is ripe; and straightway his drastic philanthropy seeks out the Esquimaux and the Patagonian, and embraces the populous
1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
shown in their childhood by subsequent students of higher knowledge is well known to the experienced in these matters. There are children who look up with religious awe to those whom they venerate. For such people they have a respect which forbids them, even in the deepest recess of their heart, to harbor any thought of criticism or opposition. Such children grow up into young men and women who feel happy when they are a ble to look up to anything that fills them with veneration. From the ranks of such children are recruited many students of higher knowledge. Have you ever paused outside the door of some venerated person, and have you, on this your first visit, felt a religious awe as you pressed on the handle to enter the room which for you is a holy place? If so, a feeling has been manifested within you which may be the germ of your future adherence to the path of knowledge. It is a blessing for every human being in process of development to have such feelings upon which to build. Only it must not be thought that this disposition leads to submissiveness and slavery. What was once a childlike veneration for persons becomes, later, a veneration for truth and knowledge.
p. 7
1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Zen
16. O Fosterer, O sole Seer, O Ordainer, O illumining Sun, O power of the Father of creatures, marshal thy rays, draw together thy light; the Lustre which is thy most blessed form of all, that in Thee I behold. The Purusha there and there, He am I.
17. The Breath of things11 is an immortal Life, but of this body ashes are the end. OM! O Will,12 remember, that which was done remember! O Will, remember, that which was done remember.
1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
eternal blessedness; and all knew exactly what they should do and how they should conduct themselves
in order to rise from a corrupti ble world to an incorrupti ble and joyous existence. Such a life no longer
--
has bled to death under our knives. Who will wipe this blood off us? What water is there for us to clean
ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness
--
Shower upon him every earthly blessing, drown him in a sea of happiness, so that nothing but bub bles of
bliss can be seen on the surface; give him economic prosperity, such that he should have nothing else to
1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
If only I can pass away repeating Durga's name, How canst Thou then, O blessed One,
Withhold from me deliverance,
--
It was now late in the evening and time for M.'s departure; but he felt reluctant to go and instead went in search of Sri Ramakrishna. He had been fascinated by the Master's singing and wanted to hear more. At last he found the Master pacing alone in the natmandir in front of the Kali temple. A lamp was burning in the temple on either side of the image of the Divine Mother. The single lamp in the spacious natmandir blended light and darkness into a kind of mystic twilight, in which the figure of the Master could be dimly seen.
M. had been enchanted by the Master's sweet music. With some hesitation he asked him whether there would be any more singing that evening. "No, not tonight", said Sri Ramakrishna after a little reflection. Then, as if remembering something, he added: "But I'm going soon to Balarm Bose's house in Calcutta. Come there and you'll hear me sing." M. agreed to go.
1.01 - NIGHT, #Faust, #Johann Wolfgang von Goethe, #Poetry
Amid thy blessed light could stand,
With spirits through mountain-caverns hover,
--
With wings that winnow blessing
From Heaven through Earth I see them pressing,
1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
If you wish, O seeker of the way! to know your own soul, know that the blessed and glorious God created you of two things: the one is a visi ble body, and the other is a something internal, that is called spirit and heart, which can only be perceived by the mind. But when we speak of heart, we do not mean the piece of flesh which is in the left side of the breast of a man, for that is found in a dead body and in animals: it may be seen with the eyes, and belongs to the visi ble world. That heart, which is emphatically called spirit, does not belong to this world, and although it has come to this world, it has only come to leave it. It is the sovereign of the body, which is its vehicle, and all the external and internal organs of the body are its subjects. Its especial attribute is to know God and to [16] enjoy the vision of the beauty of the Lord God. The invitation to salvation is addressed to the spirit. The commandment is also addressed to it, for it is capa ble of happiness or misery. The knowledge of what it is in reality, is the key to the knowledge of God. Beloved, strive to obtain this knowledge, for there is no more precious jewel. In its origin it comes from God, and again returns to him. It has come hither but for a time for intercourse and action.
Be sure, O seeker after knowledge! that it is impossi ble to obtain a knowledge of the heart, until you know its essence and its true nature, its faculties, and its relations with its faculties,-nor until you know its attributes, and how through them the knowledge of God is obtained, and what happiness is, and how happiness is to be secured. Know then, that the existence of the spirit is evident and is not involved in doubt. Still, it is not body, which is found in corpses and in animals generally. If a person with his eyes wide open should look upon the world and upon his own body, and then shut his eyes, everything would be veiled from his view, so that he could not see even his own body. But the existence of his spirit would not be at the same time shut out from his view. Again, at death, the body turns to earth, but the spirit undergoes no corruption. Still it is not permitted to us to know what the spirit is in its real nature and in its essence, as God says in his Holy Word : "They will ask you about the spirit. Answer, the spirit is a creation by decree of the Lord."1 The spirit belongs to the world of decrees.
1.01 - On Love, #unset, #Arthur C Clarke, #Fiction
And to bleed willingly and joyfully.
To wake at dawn with a winged heart and give thanks for another day of loving;
1.01 - On renunciation of the world, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
The man who has withdrawn from the world in order to shake off his own burden of sins, should imitate those who sit outside the city amongst the tombs, and should not discontinue his hot and fiery streams of tears and voiceless heartfelt groanings until he, too, sees that Jesus has come to him and rolled away the stone of hardness1 from his heart, and loosed Lazarus, that is to say, our mind, from the bands of sin, and ordered His attendant angels: Loose him2 from passions, and let him go to blessed dispassion.3 Otherwise he will have gained nothing.
Those of us who wish to go out of Egypt and to fly from Pharaoh, certainly need some Moses as a mediator with God and from God, who, standing between action and contemplation, will raise hands of prayer for us to God, so that guided by Him we may cross the sea of sin and rout the Amalek of the passions.4 That is why those who have surrendered themselves to God, deceive themselves if they suppose that they have no need of a director. Those who came out of Egypt had Moses as their guide, and those who fled from Sodom had an angel.5 The former are like those who are healed of the passions of the soul by the care of physicians: these are they who come out of Egypt. The latter are like those who long to put off the uncleanness of the wretched body. That is why they need a helper, an angel, so to speak, or at least one equal to an angel. For in proportion to the corruption of our wounds we need a director who is indeed an expert and a physician.
--
When the soul betrays itself and loses the blessed and longed for fervour, let it carefully investigate the reason for losing this. And let it arm itself with all its longing and zeal against whatever has caused this. For the former fervour can return only through the same door through which it was lost.
The man who renounces the world from fear is like burning incense, that begins with fragrance but ends in smoke. He who leaves the world through hope of reward is like a millstone, that always moves in the same way.3 But he who withdraws from the world out of love for God has obtained fire at the very outset; and, like fire set to fuel, it soon kindles a larger fire.
1.01 - Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
In commenting on the Sutra of Patanjali, Ishvara pranidhndv, i.e. "Or by the worship of the Supreme Lord" Bhoja says, "Pranidhna is that sort of Bhakti in which, without seeking results, such as sense-enjoyments etc., all works are dedicated to that Teacher of teachers." Bhagavan Vysa also, when commenting on the same, defines Pranidhana as "the form of Bhakti by which the mercy of the Supreme Lord comes to the Yogi, and blesses him by granting him his desires". According to Shndilya, "Bhakti is intense love to God." The best definition is, however, that given by the king of Bhaktas, Prahlda:
"That deathless love which the ignorant have for the fleeting objects of the senses as I keep meditating on Thee may not that love slip away from my heart!" Love! For whom? For the Supreme Lord Ishvara. Love for any other being, however great cannot be Bhakti; for, as Ramanuja says in his Shri Bhshya, quoting an ancient chrya, i.e. a great teacher:
1.01 - SAMADHI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
Beyond them there is not an eternally free and blessed Creator
of the universe. On the other hand the Yogis say, Not so,
1.01 - Sets down the first line and begins to treat of the imperfections of beginners., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
In the which things spiritual persons (though taking part in them with great efficacy and persistence and using and treating them with great care) often find themselves, spiritually speaking, very weak and imperfect. For since they are moved to these things and to these spiritual exercises by the consolation and pleasure that they find in them, and since, too, they have not been prepared for them by the practice of earnest striving in the virtues, they have many faults and imperfections with respect to these spiritual actions of theirs; for, after all, any man's actions correspond to the habit of perfection attained by him. And, as these persons have not had the opportunity of acquiring the said habits of strength, they have necessarily to work like fee bler children, feebly. In order that this may be seen more clearly, and likewise how much these beginners in the virtues lacks with respect to the works in which they so readily engage with the pleasure aforementioned, we shall describe it by reference to the seven capital sins, each in its turn, indicating some of the many imperfections which they have under each heading; wherein it will be clearly seen how like to children are these persons in all they do. And it will also be seen how many blessings the dark night of which we shall afterwards treat brings with it, since it cleanses the soul and purifies it from all these imperfections.
1.01 - Soul and God, #The Red Book Liber Novus, #unset, #Zen
The wound still bleeds, and I am far from being a ble to pretend that
I do not hear the mockery.
1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen
is a small probability that Tara's blessing and
protection will come to us, where as a trust witho ut
--
heart, she received Tara's blessing, and her mind
changed little by little. Toward the end of her life, she
--
Such is Tara's blessing, that it turns her devotees
toward their own good beyond their limited wishes.
--
snowstorm could only be Tara's blessing; Tara, whose
help we did not cease to invoke.
--
Tara being certain to be heard. Tara's blessings do not
know any borders.
1.01 - The Dark Forest. The Hill of Difficulty. The Panther, the Lion, and the Wolf. Virgil., #The Divine Comedy, #Dante Alighieri, #Christianity
Whene'er it may be, to the blessed people;
To whom, then, if thou wishest to ascend,
1.01 - The King of the Wood, #The Golden Bough, #James George Frazer, #Occultism
and further as blessing men and women with offspring, and granting
expectant mothers an easy delivery. Again, fire seems to have played
--
and of the fruits of the earth; that she was believed to bless men
and women with offspring and to aid mothers in childbed; that her
1.01 - The Mental Fortress, #On the Way to Supermanhood, #Satprem, #Integral Yoga
Thus, we shall not effect the passage with our own strength; if such were the condition, no one could do it, except spiritual athletes. But those athletes, filled with meditations and concentrations and asceticism, do not get out either, although they may seem to. They inflate their own spiritual ego (a kind worse than the other one, far more deceptive, because it is garbed in a grain of truth) and their illuminations are simply the luminous discharges of their own accumulated cloud. The logic of it is simple: one does not get out of the circle by the power of the circle, any more than the lotus rises above the mud by the power of the mud. A little bit of sun is needed. And because the ascetics and saints and founders of religions throughout the ages only reached the rarefied realms of the mental bub ble, they created one church or another that amazingly resem bled the closed system from which they originated, namely, a dogma, a set of rules, the Ta bles of the Law, a one and only prophet born in the blessed year 000, around whom revolved the beautiful story, forever fixed in the year 000, like the electrons around the nucleus, the stars around the Great Bear, and man around his navel. Or, if they did get out, it was only in spirit, leaving the earth and bodies to their habitual decay. Granted, each new hub was wiser, more luminous, worthy and virtuous than the preceding one, and it did help men, but it changed nothing in the mental circle, as we have seen, for thousands of years because its light was only the other side of one and the same shadow, the white of the black, the good of evil, the virtue of a frightful misery that grips us all in the depths of our caves.
This implaca ble duality which assails the whole life of mental man a life that is only the life of death is obviously insolu ble at the level of the Duality. One might as well fight the right hand with the left. Yet, that is exactly what the human mind has done, without much success, at all levels of its existence, offsetting its heaven with hell, matter with spirit, individualism with collectivism, or any other isms that proliferate in this sorry system. But one does not get out by the decrees of any ism pushed to its perfection: deprived of its heaven, our earth is a poor whirling machine; deprived of its matter, our heaven is a pale nebula filled with the silent medusas of the disembodied spirit; deprived of the individual, our societies are dreadful anthills; and deprived even of his sins, the individual loses a focus of tension that helped him to grow. The fact is, no idea, however lofty it may seem, has the power to undo the Artifice for the very good reason that the Artifice has its value and season. But it has also its season, like the winged seed tumbling over the prairies, until the day it finds its propitious ground and bursts open.
1.01 - The Path of Later On, #Words Of Long Ago, #The Mother, #Integral Yoga
Hollow voices cry out to the traveller, "Flee this place; go back to the cross-roads; there is still time." The young man hesitates, then replies, "Tomorrow." He covers his face with his hands so as not to see the bodies rolling into the ravine, and runs along the road, drawn on by an irresisti ble urge to go forward. He no longer wonders whether he will find a way out. With furrowed brow and clothes in disorder, he runs on in desperation. At last, thinking himself far away from the accursed place, he opens his eyes: there are no more fir-trees; all around are barren stones and grey dust. The sun has disappeared beyond the horizon; night is coming on. The road has lost itself in an endless desert. The desperate traveller, worn out by his long run, wants to stop; but he must walk on. All around him is ruin; he hears stifled cries; his feet stum ble on skeletons. In the distance, the thick mist takes on terrifying shapes; black forms loom up; something huge and misshapen suggests itself. The traveller flies rather than walks towards the goal he senses and which seems to flee from him; wild cries direct his steps; he brushes against phantoms. At last he sees before him a huge edifice, dark, desolate, gloomy, a castle to make one say with a shudder: "A haunted castle." But the young man pays no attention to the bleakness of the place; these great black walls make no impression on him; as he stands on the dusty ground, he hardly trem bles at the sight of these formida ble towers; he thinks only that the goal is reached, he forgets his weariness and discouragement. As he approaches the castle, he brushes against a wall, and the wall crum bles; instantly everything collapses around him; towers, battlements, walls have vanished, sinking into dust which is added to the dust already covering the ground.
Owls, crows and bats fly out in all directions, screeching and circling around the head of the poor traveller who, dazed, downcast, overwhelmed, stands rooted to the spot, una ble to move; suddenly, horror of horrors, he sees rising up before him terri ble phantoms who bear the names of Desolation, Despair, Disgust with life, and amidst the ruins he even glimpses Suicide, pallid and dismal above a bottomless gulf. All these malignant spirits surround him, clutch him, propel him towards the yawning chasm. The poor youth tries to resist this irresisti ble force, he wants to draw back, to flee, to tear himself away from all these invisi ble arms entwining and clasping him. But it is too late; he moves on towards the fatal abyss. He feels drawn, hypnotized by it. He calls out; no voice answers to his cries. He grasps at the phantoms, everything gives way beneath him. With haggard eyes he scans the void, he calls out, he implores; the macabre laughter of Evil rings out at last.
1.01 - The Unexpected, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
In this mood of expectation we arrived at the eve of the Darshan, November 24th. The Mother gave her blessings to all in the morning. Embodiment of the Mahalakshmi Grace and Beauty, she poured her smile and filled our hearts with love and adoration, an ideal condition in which to present ourselves to the Lord. Each Darshan is an occasion for him to survey the progress we have made after the last one and to give us a fresh push towards a further advance.
Visitors had swollen the even flow of our life; among them, Miss Wilson, daughter of President Wilson, had come from far-off America for the Master's Darshan. His book Essays on the Gita had cast an unearthly spell upon her. That there could be someone who could write such a wonderful book in this materialistic age was beyond her imagination. She could hear the Voice of the Lord saying to man, "Abandon all dharmas. Take refuge in me alone. I shall deliver thee from all Sin." The book was her Bi ble. She decided she must have the Darshan of such a unique person.
1.01 - To Watanabe Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
Obsession with these seductions is a serious disease, and it is one that neither the wise nor the foolish can escape. A wise person blinded by delusion is like a tiger that falls into a well and yet has sufficient strength to claw its way out without losing its skin. When a foolish man is similarly blinded, he is like a tired, skinny old fox that falls in but perishes miserably at the bottom of the well because he lacks the strength to clamber out. Even a person who is just tolerably clever will, once he has fallen victim to these seductions and begins behaving in an unfilial manner, heed the warnings of his elders and the advice of the good and virtuous, immediately change his ways and become a kind and considerate son to his parents. Receiving heaven's favor and the gods' hidden assistance, he will be blessed with great happiness and long life. When he dies, he will leave a sterling reputation for wisdom and goodness behind him.
Not so a foolish man, for once he engages in unfilial behavior he neither fears the warnings of his elders nor heeds the advice of good, upright people. He defies the sun, he opposes the moon, and in the end he receives the punishment of heaven and the dire verdict of the gods. In this state, self-redemption is no longer possi ble.
1.020 - Ta-Ha, #Quran, #unset, #Zen
22. And press your hand to your side; it will come out white, without a blemish—another sign.
23. That We may show you some of Our greatest signs.
1.021 - The Prophets, #Quran, #unset, #Zen
50. This too is a blessed message that We revealed. Are you going to deny it?
51. We gave Abraham his integrity formerly, and We knew him well.
--
71. And We delivered him, and Lot, to the land that We blessed for all people.
72. And We granted him Isaac and Jacob as a gift; and each We made righteous.
--
81. And to Solomon the stormy wind, blowing at His command towards the land that We have blessed. We are aware of everything.
82. And of the devils were some that dived for him, and performed other, lesser tasks. But We kept them restrained.
10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
In fact three notes blend together indissolubly and form what we call 'mantra'even like the triple mystic sylla ble AUM
Once, in connection with Shakespeare, I said that a poet's language, which is in truth the poet himself, may be considered as consisting of unit voca bles, sylla bles, that are as it were fundamental particles, even like the nuclear particles, each poet having his own type of particle, with its own charge and spin and vibrations. Shakespeare's, I said, is a particle of Life-energy, a packet of living blood-vibration, pulsating as it were, with real heart-beat. Likewise in Dante one feels it to be a packet of Tapasof ascetic energy, a bare clear concentrated flame-wave of consciousness, of thought-force. In the Prayers and Meditations the fundamental unit of expression seems to be a packet of gracious lightone seems to touch the very hem of Mahalakshmi.
--
Une grande concentration s' est empare de moi et je me suis aperue que je m'identifiais avec une fleur de cerisier; puis travers cette fleur avec toutes les fleurs de cerisier; puis descendant plus profondment dans la conscience, en suivant un courant de force bleute, je devins tout coup le cerisier lui-mme, dressant vers le ciel, comme autant de bras, ses innombra bles branches charges de leur offrande fleurie. J' entendis alors distinctement la phrase suivante:
"Ainsi tu t' es unit l' me des cerisiers et tu as pu de la sorte constater que c' est le Divin qui fait au ciel l' offrande de cette prire de fleurs." Lorsque je l'eus crit, toutseffaa; mais maintenant le sang du cerisier coule dans mes veines, et avec lui une paix et une force incompara bles; quelle diffrence y a-t-il entre le corps humain et le corps d'un arbre? Aucune vraiment, et la conscience qui les anime est bien identiquement la mme.18
1.023 - The Believers, #Quran, #unset, #Zen
14. Then We developed the seed into a clot. Then We developed the clot into a lump. Then We developed the lump into bones. Then We clothed the bones with flesh. Then We produced it into another creature. Most blessed is God, the Best of Creators.
15. Then, after that, you will die.
--
29. And say, “My Lord, land me with a blessed landing, as you are the best of transporters.”
30. Surely in that are signs. We are always testing.
1.02.4.1 - The Worlds - Surya, #Isha Upanishad, #unset, #Zen
Surya's most blessed form of all.
THE LOWER CREATION
1.024 - The Light, #Quran, #unset, #Zen
35. God is the Light of the heavens and the earth. The allegory of His light is that of a pillar on which is a lamp. The lamp is within a glass. The glass is like a brilliant planet, fueled by a blessed tree, an olive tree, neither eastern nor western. Its oil would almost illuminate, even if no fire has touched it. Light upon Light. God guides to His light whomever He wills. God thus cites the para bles for the people. God is cognizant of everything.
36. In houses which God has permitted to be raised, and His name is celebrated therein. He is glorified therein, morning and evening.
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61. There is no blame on the blind, nor any blame on the lame, nor any blame on the sick, nor on yourselves for eating at your homes, or your fathers’ homes, or your mothers’ homes, or your brothers’ homes, or your sisters’ homes, or the homes of your paternal uncles, or the homes of your paternal aunts, or the homes of your maternal uncles, or the homes of your maternal aunts, or those whose keys you own, or the homes of your friends. You commit no wrong by eating together or separately. But when you enter any home, greet one another with a greeting from God, blessed and good. God thus explains the revelations for you, so that you may understand.
62. The believers are those who believe in God and His Messenger, and when they are with him for a matter of common interest, they do not leave until they have asked him for permission. Those who ask your permission are those who believe in God and His Messenger. So when they ask your permission to attend to some affair of theirs, give permission to any of them you wish, and ask God’s forgiveness for them. God is Forgiving and Merciful.
1.025 - The Criterion, #Quran, #unset, #Zen
1. blessed is He who sent down the Criterion upon His servant, to be a warning to humanity.
2. He to whom belongs the kingdom of the heavens and the earth, who took to Himself no son, who never had a partner in His kingship; who created everything and determined its measure.
--
10. blessed is He who, if He wills, can provide you with better than that—gardens beneath which rivers flow—and He will give you palaces.
11. In fact, they have denied the Hour, and We have prepared for those who deny the Hour a Blaze.
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61. blessed is He who placed constellations in the sky, and placed in it a lamp, and an illuminating moon.
62. And it is He who made the night and the day alternate—for whoever desires to reflect, or desires to show gratitude.
1.027 - The Ant, #Quran, #unset, #Zen
12. Put your hand inside your pocket, and it will come out white, without blemish—among nine miracles to Pharaoh and his people, for they are immoral people.”
13. Yet when Our enlightening signs came to them, they said, “This is obvious witchcraft.”
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16. And Solomon succeeded David. He said, “O people, we were taught the language of birds, and we were given from everything. This is indeed a real blessing.”
17. To the service of Solomon were mobilized his troops of sprites, and men, and birds—all held in strict order.
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19. He smiled and laughed at her words, and said, “My Lord, direct me to be thankful for the blessings you have bestowed upon me and upon my parents, and to do good works that please You. And admit me, by Your grace, into the company of Your virtuous servants.”
20. Then he inspected the birds, and said, “Why do I not see the hoopoe? Or is he among the absentees?
1.028 - Bringing About Whole-Souled Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
Our love for the practice should be such that the moment we sit, our hair should stand on end that we are, after all, blessed with this glorious opportunity to dedicate ourselves to the supreme cause of our very existence. As if we are floating in an ocean of honey such should be the joy when we sit for meditation. We should not be worried, "Oh, how long have I to sit?" Some people go on looking at the timepiece, "How far it is over? Half an hour over? Not over? It is a great boredom, indeed. The bell is not ringing." Sometimes we do japa and look at the mala: "How far is it? Has it not finished?" This sort of practice is a mockery, and we should not play jokes with that which we have undertaken of our own accord. We cannot count the beads, and look at the watch; it is stupid to do so. It is a practice for the regeneration of our entire soul, of everything that we are. It is a process of rebirth in every sense of the term, and so it is a tremendously hard job very bitter, very awful, full of difficulties, and we have to encounter much opposition. All sorts of difficulties will be expected, and must be expected. But we will see the result almost every day if the practice is wholehearted, which means to say, our whole being is present in the practice.
As mentioned earlier, it is difficult for us to place our whole being in anything. We are always distracted by certain other things which continue to be present in the conscious level of our mind. We are conscious of many things the work that we have not done or the things that we have yet to do in the immediate future, heat and cold, hunger and thirst, sleepiness, exhaustion and fatigue, annoyance, the unfriendly attitude of people around us umpteen such things will come and make themselves heard, so that the wholehearted attention that is expected in the practice will not come. But once it comes, once we are a ble to dedicate ourselves wholeheartedly even for a few minutes not for hours, even for a few minutes we will see the result following. It is something like touching a live wire. It does not take hours to see the result of having touched a live wire. We have only to touch an open wire that is not covered or insulated, and the moment we touch it, the result is instantaneous.
1.028 - History, #Quran, #unset, #Zen
30. When he reached it, he was called from the right side of the valley, at the blessed Spot, from the bush: “O Moses, it is I, God, the Lord of the Worlds.
31. Throw down your staff.” And when he saw it wiggling, as if it were possessed, he turned his back to flee, and did not look back. “O Moses, come forward, and do not fear, you are perfectly safe.
32. Put your hand inside your pocket, and it will come out white, without blemish. And press your arm to your side, against fear. These are two proofs from your Lord, to Pharaoh and his dignitaries. They are truly sinful people.”
33. He said, “My Lord, I have killed one of them, and I fear they will kill me.
1.029 - The Spider, #Quran, #unset, #Zen
67. Do they not see that We established a Secure Sanctuary, while all around them the people are being carried away? Do they believe in falsehood, and reject the blessings of God?
68. And who does greater wrong than he who fabricates lies and attributes them to God, or calls the truth a lie when it has come to him? Is there not in Hell a dwelling for the blasphemers?
1.02 - BEFORE THE CITY-GATE, #Faust, #Johann Wolfgang von Goethe, #Poetry
And blesses then, as home he wends
At night, our times of peace abiding.
1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
And they had a few small fish; and having blessed them, he commanded that these also should be set
before them.
1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
spoken by the Buddha. They just want to receive blessings and initiations
from high lamas. They think some external force or realized being will tap
them on the head or give them blessed water and their life will go well. Some
of them arent interested in liberation or even in preparing for future lives.
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offerings to them. These offerings generate in their minds bliss uncontaminated by attachment. Then all these Taras fall like snowakes into us, blessing and inspiring our mind.
Like a child who dresses up and pretends to be a reman, thereby developing the condence to become one, we imagine ourselves to be a Buddha
1.02 - On detachment, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
8. Let us pay close attention to ourselves so that we are not deceived into thinking that we are following the strait and narrow way when in actual fact we are keeping to the wide and broad way. The following will show you what the narrow way means: mortification of the stomach, all-night standing, water in moderation, short rations of bread, the purifying draught of dishonour, sneers, derision, insults, the cutting out of ones own will, patience in annoyances, unmurmuring endurance of scorn, disregard of insults, and the habit, when wronged, of bearing it sturdily; when slandered, of not being indignant; when humiliated, not to be angry; when condemned, to be hum ble. blessed are they who follow the way we have just described, for theirs is the Kingdom of Heaven.4
9. No one will enter the heavenly bridechamber wearing a crown unless he makes the first, second and third renunciation. I mean the renunciation of all business, and people, and parents; the cutting out of ones will; and the third renunciation, of the conceit that dogs obedience. Come ye out from among them, and be ye separate, saith the Lord, and touch not the unclean world.5 For who amongst them has ever worked any miracles? Who has raised the dead? Who has driven out devils? No one. All these
1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
If they urge, however, that the transgressions of the prophets were doing them no injury, but that they were exercising prudence and carefulness for the sake of other people, we then reply, that you also ought to be careful, lest other people seeing your actions, should imitate your example. And if they respond, we do not belong to the rank of prophets, that men should walk in our steps, or that any injury should befall us, on account of the sins which they may commit, we would again reply,/that it is better that no injury should come to you in consequence of the sins done from imitating you, than that injury should not befall the prophets from the sins done in consequence of imitating them; for they are the praised and accepted servants of God; their earlier and their later sins have been pardoned, and they are blessed in Paradise. Why, then, was it so necessary that they should abstain from forbidden things, from things of a doubtful nature and even from permitted things ? It is said that one day some ripe dates were brought to the prophet, and he took one and put it in his blessed mouth. But immediately a doubt entered his mind, as to the manner in which the dates had been obtained, [63] and he took it out of his blessed mouth and would not eat it. On another occasion a cup of milk was brought to the faithful witness Aboo Bekir by his slave, and he took it and drank it. After drinking it, he inquired, "where did yon get the milk ?" The slave said, "I told a man his fortune, and he gave me the milk in return." As soon as the faithful witness heard this, he frowned severely upon his servant, inserted his blessed finger down his mouth, and threw up the whole of the milk, so that none of it remained on his stomach. He then said, "I fear that if any of the milk should remain on my stomach, God would expel knowledge and love from my heart." Now what harm could result to other people from their eating those dates or drinking that milk, that they should have been so careful about such little things ? And since they did abstain from such little things, regarding them as injurious, how should it be otherwise than injurious to these foolish people to drink wine, in full bowls and even by the jar full ?
They know that the wisdom, piety and abstinence of the prophets and saints were not less than their own. Can there be any more astonishing folly than that of these men who dare to compare themselves with the sea, because they are not disturbed by drinking several bowls of wine, while they compare the prophet of God, to a little water, which is changed in its taste by a single date ? They are just worthy that Satan should seize hold of them by the beard and mustachios, and drag them after him both in this world and the next, making them a shame and reproach.
1.02 - ON THE TEACHERS OF VIRTUE, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
"Much, too, do I like the poor in spirit: they promote sleep. blessed are they, especially if one always
tells them that they are right.
1.02 - Outline of Practice, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
depend on conditions. If we should be blessed by some great
reward, such as fame or fortune, it's the fruit of a seed planted by
1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism
Then, ether, air, light, water, and earth, severally united with the properties of sound and the rest, existed as distinguisha ble according to their qualities, as soothing, terrific, or stupifying; but possessing various energies, and being unconnected, they could not, without combination, create living beings, not having blended with each other. Having combined, therefore, with one another, they assumed, through their mutual association, the character of one mass of entire unity; and from the direction of spirit, with the acquiescence of the indiscrete Principle[29], Intellect and the rest, to the gross elements inclusive, formed an egg[30], which gradually expanded like a bub ble of water. This vast egg, O sage, compounded of the elements, and resting on the waters, was the excellent natural abode of Viṣṇu in the form of Brahmā; and there Viṣṇu, the lord of the universe, whose essence is inscruta ble, assumed a percepti ble form, and even he himself abided in it in the character of Brahmā[31]. Its womb, vast as the mountain Meru, was composed of the mountains; and the mighty oceans were the waters that filled its cavity. In that egg, O Brahman, were the continents and seas and mountains, the planets and divisions of the universe, the gods, the demons, and mankind. And this egg was externally invested by seven natural envelopes, or by water, air, fire, ether, and Aha
kāra the origin of the elements, each tenfold the extent of that which it invested; next came the principle of Intelligence; and, finally, the whole was surrounded by the indiscrete Principle: resembling thus the cocoa-nut, filled interiorly with pulp, and exteriorly covered by husk and rind.
1.02 - Priestly Kings, #The Golden Bough, #James George Frazer, #Occultism
bestow upon their subjects and worshippers those blessings which are
commonly supposed to be beyond the reach of mortals, and are sought,
1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
omnipresent, ever blessed; our own Self was so pure and
perfect that we required none else. We required none else to
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He knows he is ever blessed, ever perfect, almighty.
28 . WWf: II II
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Be blessed, and that man will be blessed. If a man is
diseased, and you say to him, Be thou cured, he will be
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born; then one can truthfully say, blessed am I that I was
born. When that control of the organs is obtained, we feel
1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
12:In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The pro blem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
13:But for the Sadhaka of the integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world's burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others'; but this is not only an individual battle, it is a collective war waged over a considera ble country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhausti ble forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly intermina ble war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe.
1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen
Vajrayana practice and the Lama's blessing are
necessary.
1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
at birth with blessings or curses, are given sponsors a "god-
father" and a "godmother."
1.02 - The Descent. Dante's Protest and Virgil's Appeal. The Intercession of the Three Ladies Benedight., #The Divine Comedy, #Dante Alighieri, #Christianity
Came hither downward from my blessed seat,
Confiding in thy dignified discourse,
1.02 - The Divine Is with You, #Words Of The Mother II, #The Mother, #Integral Yoga
The Divines words comfort and bless, soo the and illumine, and
the Divines generous hand lifts a fold of the veil which hides the
1.02 - The Great Process, #On the Way to Supermanhood, #Satprem, #Integral Yoga
The secrets are simple, as we have said. Unfortunately the mind has seized this one, as it seizes everything, and has pressed it into the service of its mental, vital or spiritual ego. It has discovered certain powers of meditation or concentration, more refined energies, higher mental planes that were like the divine source of our existence, lights that were not from the moon or stars, more direct and almost superhuman faculties it has climbed the ladder of consciousness but all that only served to sublimate and rarefy a rare human elite; sublimate it so much, in fact, that there did not seem to be any other issue to this climb than an ultimate leap out of the dualities and into the changeless peace of eternal truths. A few souls were saved, possibly, while the earth went on its dark course, increasingly dark. And what should have been the earth's secret became heaven's. The most frightful schism of all time was accomplished, the bleakest duality was imprinted on the heart of the earth. And the very ones who should have been humankind's supreme unifiers became its dividers, the Founding Fathers of atheism, materialism and all the other isms that struggle for our world. The earth, duped, had no other recourse but to believe exclusively in herself and her own strength.
But the damage does not stop there. Nothing is stickier than falsehood. It sticks to the soles of our shoes even though we have turned away from the wrong path. Others had indeed seen the earthly relevance of the Great Process the Zen Buddhists, the Tantric initiates, the Sufis and others and, more and more, disconcerted minds are turning to it and to themselves: never have so many more or less esoteric schools flourished. But the old error is holding fast (to tell the truth, we don't know whether error is ever an appropriate term, for the so-called error always turns out to be a roundabout route of the same Truth leading to a wider view of itself). It took so much effort out of the Sages of those days, and out of the lesser sages of these days, so many indispensa ble conditions of peace, austerity, silence and purity for them to achieve their more or less illumined goal, that our subconscious mind was as if branded by a red-hot iron with the idea that, without special conditions and special masters and somewhat special or mystical or innate gifts, it was not really possi ble to set out on that path, or at best the results would be meager and proportionate to the effort expended. And it was still, of course, an individual undertaking, a lofty extension of book learning. But this new dichotomy threatens to be more serious than the other one, more potentially harmful, between an unredeemed mass and an enlightened elite juggling lights about which anything can be said since there is no microscope to check it. Drugs, too, are a cheap ticket to dizzying glimpses of dazzling lights.
1.02 - The Human Soul, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
14.: Those conscious of being in this state must as often as possi ble have recourse to His Majesty, taking His blessed Mother and the saints for their advocates to do battle for them, because we creatures possess little strength for self-defence. Indeed in every state of life all our help must come from God; may He in His mercy grant it us, Amen! What a misera ble life we lead! As I have spoken more fully in other writings27' on the ill that results from ignoring the need of humility and self-knowledge, I will treat no more about it here, my daughters, although it is of the first importance. God grant that what I have said may be useful to you.
15 :You must notice that the light which comes from the King's palace hardly shines at all in these first mansions; although not as gloomy and black as the soul in mortal sin, yet they are in semi-darkness, and their inhabitants see scarcely anything. I cannot explain myself; I do not mean that this is the fault of the mansions themselves, but that the number of snakes, vipers, and venomous reptiles from outside the castle prevent souls entering them from seeing the light. They resem ble a person entering a chamber full of brilliant sunshine, with eyes clogged and half closed with dust. Though the room itself is light, he cannot see because of his self-imposed impediment. In the same way, these fierce and wild beasts blind the eyes of the beginner, so that he sees nothing but them.
1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Who is God? I can think of no better answer than, He who is. Nothing is more appropriate to the eternity which God is. If you call God good, or great, or blessed, or wise, or anything else of this sort, it is included in these words, namely, He is.
St. Bernard
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When I came out of the Godhead into multiplicity, then all things proclaimed, There is a God (the personal Creator). Now this cannot make me blessed, for hereby I realize myself as creature. But in the breaking through I am more than all creatures; I am neither God nor creature; I am that which I was and shall remain, now and for ever more. There I receive a thrust which carries me above all angels. By this thrust I become so rich that God is not sufficient for me, in so far as He is only God in his divine works. For in thus breaking through, I perceive what God and I are in common. There I am what I was. There I neither increase or decrease. For there I am the immova ble which moves all things. Here man has won again what he is eternally and ever shall be. Here God is received into the soul.
Eckhart
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The holy light of faith is so pure that, compared with it, particular lights are but impurities; and even ideas of the saints, of the blessed Virgin, and the sight of Jesus Christ in his humanity are impediments in the way of the sight of God in His purity.
J.J. Olier
1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
This is proved from the scriptural text, "From whom all these things are born, by which all that are born live, unto whom they, departing, return ask about it. That is Brahman.' If this quality of ruling the universe be a quality common even to the liberated then this text would not apply as a definition of Brahman defining Him through His rulership of the universe. The uncommon attributes alone define a thing; therefore in texts like 'My beloved boy, alone, in the beginning there existed the One without a second. That saw and felt, "I will give birth to the many." That projected heat.' 'Brahman indeed alone existed in the beginning. That One evolved. That projected a blessed form, the Kshatra. All these gods are Kshatras: Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, Ishna.' 'Atman indeed existed alone in the beginning; nothing else vibrated; He thought of projecting the world; He projected the world after.' 'Alone Nryana existed; neither Brahm, nor Ishana, nor the Dyv-Prithivi, nor the stars, nor water, nor fire, nor Soma, nor the sun. He did not take pleasure alone. He after His meditation had one daughter, the ten organs, etc.' and in others as, 'Who living in the earth is separate from the earth, who living in the Atman, etc.' the Shrutis speak of the Supreme One as the subject of the work of ruling the universe. . . . Nor in these descriptions of the ruling of the universe is there any position for the liberated soul, by which such a soul may have the ruling of the universe ascribed to it."
In explaining the next Sutra, Ramanuja says, "If you say it is not so, because there are direct texts in the Vedas in evidence to the contrary, these texts refer to the glory of the liberated in the spheres of the subordinate deities." This also is an easy solution of the difficulty. Although the system of Ramanuja admits the unity of the total, within that totality of existence there are, according to him, eternal differences. Therefore, for all practical purposes, this system also being dualistic, it was easy for Ramanuja to keep the distinction between the personal soul and the Personal God very clear.
We shall now try to understand what the great representative of the Advaita School has to say on the point. We shall see how the Advaita system maintains all the hopes and aspirations of the dualist intact, and at the same time propounds its own solution of the pro blem in consonance with the high destiny of divine humanity. Those who aspire to retain their individual mind even after liberation and to remain distinct will have ample opportunity of realising their aspirations and enjoying the blessing of the qualified Brahman. These are they who have been spoken of in the Bhgavata Purna thus: "O king, such are the, glorious qualities of the Lord that the sages whose only pleasure is in the Self, and from whom all fetters have fallen off, even they love the Omnipresent with the love that is for love's sake." These are they who are spoken of by the Snkhyas as getting merged in nature in this cycle, so that, after attaining perfection, they may come out in the next as lords of world-systems. But none of these ever becomes equal to God (Ishvara). Those who attain to that state where there is neither creation, nor created, nor creator, where there is neither knower, nor knowa ble, nor knowledge, where there is neither I, nor thou, nor he, where there is neither subject, nor object, nor relation, "there, who is seen by whom?" such persons have gone beyond everything to "where words cannot go nor mind", gone to that which the Shrutis declare as "Not this, not this"; but for those who cannot, or will not reach this state, there will inevitably remain the triune vision of the one undifferentiated Brahman as nature, soul, and the interpenetrating sustainer of both Ishvara. So, when Prahlda forgot himself, he found neither the universe nor its cause; all was to him one Infinite, undifferentiated by name and form; but as soon as he remembered that he was Prahlada, there was the universe before him and with it the Lord of the universe "the Repository of an infinite number of blessed qualities". So it was with the blessed Gopis. So long as they had lost sense of their own personal identity and individuality, they were all Krishnas, and when they began again to think of Him as the One to be worshipped, then they were Gopis again, and immediately Bhakti, then, can be directed towards Brahman, only in His personal aspect.
"The way is more difficult for those whose mind is attached to the Absolute!" Bhakti has to float on smoothly with the current of our nature. True it is that we cannot have; any idea of the Brahman which is not anthropomorphic, but is it not equally true of everything we know? The greatest psychologist the world has ever known, Bhagavan Kapila, demonstrated ages ago that human consciousness is one of the elements in the make-up of all the objects of our perception and conception, internal as well as external. Beginning with our bodies and going up to Ishvara, we may see that every object of our perception is this consciousness plus something else, whatever that may be; and this unavoida ble mixture is what we ordinarily think of as reality. Indeed it is, and ever will be, all of the reality that is possi ble for the human mind to know. Therefore to say that Ishvara is unreal, because He is anthropomorphic, is sheer nonsense. It sounds very much like the occidentals squab ble on idealism and realism, which fearful-looking quarrel has for its foundation a mere play on the word "real". The idea of Ishvara covers all the ground ever denoted and connoted by the word real, and Ishvara is as real as anything else in the universe; and after all, the word real means nothing more than what has now been pointed out. Such is our philosophical conception of Ishvara.
1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
The Darshan day at last! In the morning, the Mother arrived in his room with a flower, probably a red lotus, knelt before the Lord, placed the lotus on his bed and bowed down to receive his blessings and his sweet smile. This was the second time I saw her doing pranam to him. The first time was on her birthday, February 21. It was a revelation to me, for I did not expect her to bow down in the Indian way. On every Darshan day since then I enjoyed the sight. On other days she used to take his hand and lightly kiss it. With her customary drive, she chalked out the Darshan programme, the time for Sri Aurobindo's lunch and of her coming for the Darshan. We had to be ready and keep the Master ready too. From the early morning time began to move fast, the Mother was seen rushing about, she had so many things to attend to! Everything finished, clad in a lovely sari, a crown adorning her shapely head, looking like a verita ble Goddess, she entered Sri Aurobindo's room with brisk steps, earlier than the appointed time, as was her wont. She gave a quick glance at us. We were all attention. The entire group was present, it being the first Darshan after the accident. She was pleased to find us ready. Sri Aurobindo was dressed in an immaculate white dhoti, its border daintily creased, as is the custom in Bengal; a silk chaddar across his chest and his long shining hair flowing down a picture that reminded us of Shiva and Shakti going out to give darshan to their bhaktas; Sri Aurobindo was in front and the Mother behind. They sat together as on other Darshan days, she on his right, a glorious view, and the ceremony began.
It was, however, a simple Darshan. One by one the sadhaks stood for a brief moment before the One-in-Two, and passed on quietly thrilled and exalted by their silent look and gracious smile. The feelings of the sadhaks can be imagined when they saw their beloved Master restored to his normal health! The Darshan was over within an hour, and when Sri Aurobindo was back in his room Dr. Rao remarked in his childlike manner, "Sir, you looked grand at the Darshan!" Sri Aurobindo smiled and we retorted, just to tease him, "At other times he doesn't?" Rao, nonplussed, replied, "No, no, I did not mean that." Truly, Rao had expressed the sentiments of hundreds of devotees who had a glimpse of him during the Darshan. What a grandeur and majesty in his simple silent pose! What a power, as if he held the whole world in the palm of his hand! If ever a human being could attain the stature of a god, he was there for all to see and be blessed by. Many have had a deep change after just one touch of his God-like magnificence. "A touch can alter the fixed front of Fate." Many had visions and boons they had long been seeking for, and for the sadhaks each Darshan was a step to a further milestone towards the Eternal. Sri Aurobindo had said: "Darshans are periods of great descents!" It was not for nothing that Hitler chose the 15th of August for his royal ascension in Buckingham Palace and got the first heavy blow. Nor was it for nothing that India gained her independence on that immortal day.
Now that Sri Aurobindo was physically all right, the Mother must find some work for him too! Most opportunely came a demand from the Arya Publishing House, Calcutta, for a book from Sri Aurobindo, preferably The Life Divine. The work had appeared long ago in the Arya and it could now be published in book form. The Mother caught hold of the idea and asked for his approval. Sri Aurobindo wanted to write one or two new chapters. So he set to work. A new writing ta ble was made and placed in front of him across his bed, provided with three pens, two pencils and paper. For me it was a moment of great curiosity to see him at work. We had heard so much about the silent mind through which ideas, leaping down from above, passed directly into the pen, that I thought I could now put it to the test; as if one could see the silent mind as well as the invisi ble ideas descending one by one from above the ranges of the mind! At least I could see how he wrote. Was it at all like us, human beings, scrapping, stopping, thinking?
--
There was a rush to buy the book and get Sri Aurobindo's autograph in the bargain! For a divine policy was announced whose brain-wave it was, I do not know that all buyers would be favoured with the autograph of the Master. Volume after volume began to pour in with the names of the buyers appended to them. The names were sometimes quite long, such as Purushottamdas Thakurdas Chintamani Patil, and he would ask, "Am I to write all that?" And there were fanciful spellings to boot! Dates as well! At times the names of the husband and his wife together! If sometimes a name struck his fancy he would ask, "Who the devil is he?" or "Who is this Lord Shiva?" or we, would ourselves say that he was so and so. Many were the bhaktas who could not understand a word of the book but bought it for the sake of his blessings. For us sadhaks who could not afford to buy it, the book was given free on our birthday, with the autograph added to it. Later all the books of the Mother and Sri Aurobindo when published, were given to us according to our needs, on our birthdays. The Mother would ask, "Do you want any book? Have you got this book?" One wonders how much money was spent on this; and the custom continues even now, though in a modified form.
When Vol. III came out, it being the bulkiest, Sri Aurobindo remarked, "What a fat elephant!" And when they entered the room in packs and were heaped on the side-couch waiting for the autograph, they made an impressive herd and thrilled us with joy that The Life Divine had at last been delivered on this woe-begone planet of ours! But with the encroaching dimness of his eye-sight, the Mother stopped the practice of giving autographs altogether.
1.02 - The Refusal of the Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
The king was confounded and ashamed, since this befell in the presence of his grandees and soldier-officers assem bled on a high festival and state occasion; but presently the majesty of kingship took him, and he cried out at his son and made him trem ble. Then he called to the guards standing before him and commanded, "Seize him!" So they came forward and laid hands on him and, binding him, brought him before his sire, who bade them pinion his elbows behind his back and in this guise make him stand before the presence. And the prince bowed down his head for fear and apprehension, and his brow and face were beaded and spangled with sweat; and shame and confusion trou bled him sorely. Thereupon his father abused him and reviled him and cried, "Woe to thee, thou son of adultery and nursling of abomination! How durst thou answer me in this wise before my captains and soldiers? But hitherto none hath chastised thee.
Knowest thou not that this deed thou hast done were a disgrace to him had it been done by the meanest of my subjects?" And the king ordered his mamelukes to loose his elbow-bonds and imprison him in one of the bastions of the citadel.
1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
times to the most contradictory views and, at the same time, bring entirely to silence all assent, and more especially, all adverse criticism. The point is that in so doing, not only all purely intellectual judgment be silenced, but also all feelings of displeasure, denial, or even assent. The student must at all times be particularly watchful lest such feelings, even when not on the surface, should still lurk in the innermost recess of the soul. He must listen, for example, to the statements of people who are, in some respects, far beneath him, and yet while doing so suppress every feeling of greater knowledge or superiority. It is useful for everyone to listen in this way to children, for even the wisest can learn incalculably much from children. The student can thus train himself to listen to the words of others quite selflessly, completely shutting down his own person and his opinions and way of feeling. When he practices listening without criticism, even when a completely contradictory opinion is advanced, when the most hopeless mistake is committed before him, he then learns, little by little, to blend himself with the being of another and become identified with it. Then he hears through the words into
p. 48
--
time. The attempt will most likely fail hundreds and hundreds of times. It is just a question of not losing patience. After many attempts you will succeed in experiencing a feeling In your soul corresponding to the state of soul of the person observed, and you will begin to notice that through this feeling a power grows in your soul that leads to spiritual insight into the state of soul of the other. A picture experienced as luminous appears in your field of vision. This spiritually luminous picture is the so-called astral embodiment of the desire observed in that soul. Again the impression of this picture may be described as flame-like, yellowish-red in the center, and reddish-blue or lilac at the edges. Much depends on treating such spiritual experiences with great delicacy. The best thing is not to speak to anyone about them except to your teacher, if you have one. Attempted descriptions of such experiences in inappropriate words usually only lead to gross self-deception. Ordinary terms are employed which are not intended for such things, and are therefore too gross and clumsy. The consequence is that in the attempt to clo the the experience in words we are misled into blending the actual experience
p. 71
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Yet it must be emphasized that there are people unconsciously gifted with the ability and faculty of performing such actions, though they have never undergone an esoteric training. Such helpers of the world and of humanity pass through life bestowing blessings and performing good deeds. For reasons here not to be discussed, gifts have been bestowed on them which appear supernatural. What distinguishes them from the
p. 85
1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
Let us return to Petrarch's letter. Having mentioned the passage in Livy, he describes his wearisome trek as well as an encounter: "In the ravines we [Petrarch and his brother Gerardol] met an old shepherd who, in a torrent of words, tried to dissuade us from the ascent, saying he had never heard of anyone risking such a venture." Undaunted by the old man's lamentations, they pressed forward: "While still climbing, I urged myself forward by the thought that what I experienced today will surely benefit myself as well as many others who desire the blessed life . . . . "
Once Petrarch reaches the summit, however, his narrative becomes unsettled; the shifts of tense indicate his intense agitation even at the mere recollection of his experience at the summit. "Shaken by the unaccustomed wind and the wide, freely shifting vistas, I was immediately awe-struck. I look: the clouds lay beneath my feet . . . . I look toward Italy, whither turned my soul even more than my gaze, and sigh at the sight of the Italian sky which appeared more to my spirit than to my eyes, and I was overcome by an inexpressi ble longing to return home . . . . Suddenly a new thought seized me, transporting me from space into time [a locistraduxit ad tempora]. I said to myself: it has been ten years since you left Bologna . . . ." In the lines that follow, recollecting a decade of suffering, and preoccupied by the overpowering desire for his homel and that befell him during the unaccustomed sojourn on the summit, he reveals that his thoughts have turned inward. Still marked by his encounter with what was then a new reality, yet shaken by its effect, he flees "from space into time," out of the first experience with space back to the gold-ground of the Siena masters.
1.031 - Luqman, #Quran, #unset, #Zen
20. Do you not see how God placed at your service everything in the heavens and the earth? How He showered you with His blessings, both outward and inward? Yet among the people is he who argues about God without knowledge, without guidance, and without an enlightening Scripture.
21. And when it is said to them, “Follow what God has revealed,” they say, “Rather, we follow what we found our parents devoted to.” Even if Satan is calling them to the suffering of the Blaze?
1.033 - The Confederates, #Quran, #unset, #Zen
9. O you who believe! Remember God’s blessings upon you, when forces came against you, and We sent against them a wind, and forces you did not see. God is Observant of what you do.
10. When they came upon you, from above you, and from beneath you; and the eyes became dazed, and the hearts reached the throats, and you harbored doubts about God.
--
37. When you said to him whom God had blessed, and you had favored, “Keep your wife to yourself, and fear God.” But you hid within yourself what God was to reveal. And you feared the people, but it was God you were supposed to fear. Then, when Zaid ended his relationship with her, We gave her to you in marriage, that there may be no restriction for believers regarding the wives of their adopted sons, when their relationship has ended. The command of God was fulfilled.
38. There is no blame on the Prophet regarding what God has ordained for him. Such is the pattern of God among those who passed before. The command of God is an absolute decree.
--
56. God and His angels give blessings to the Prophet. O you who believe, call for blessings on him, and greet him with a prayer of peace.
57. Those who insult God and His Messenger, God has cursed them in this life and in the Hereafter, and has prepared for them a demeaning punishment.
1.034 - Sheba, #Quran, #unset, #Zen
18. Between them and the towns We had blessed, We placed prominent towns, and We made the travel between them easy. “Travel between them by night and day, in safety.”
19. But they said, “Our Lord, lengthen the distances of our journeys.” They wronged themselves; so We made them history, and We scattered them in every direction. In this are lessons for every steadfast and appreciative person.
1.035 - Originator, #Quran, #unset, #Zen
3. O people! Remember God’s blessings upon you. Is there a creator other than God who provides for you from the heaven and the earth? There is no god but He. So how are you misled?
4. If they reject you, messengers before you were also rejected. To God all matters are returned.
--
32. Then We passed the Book to those of Our servants whom We chose. Some of them wrong their souls, and some follow a middle course, and some are in the foremost in good deeds by God’s leave; that is the greatest blessing.
33. The Gardens of Eden, which they will enter. They will be adorned therein with gold bracelets and pearls, and their garments therein will be of silk.
1.037 - Preventing the Fall in Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
The reason is simple. In the practice of yoga the whole being is active and, therefore, it starts waking up every blessed thing in this world whatever may be sleeping anywhere. Even invisi ble forces, even distant elements may feel that some strange activity is going on in some part of the universe. We must have heard in the Epics and Puranas that even the gods are distressed by the tapas of yogis. It means that the meditative activity of a sincere seeker can tell upon even very far and distant regions like the heavens, and not merely the corners of the earth. But our ordinary little work that is going on in a shop, a factory or an office may not be felt at all in such regions. The reason is that these ordinary activities are shallow; they are not deep enough. They do not touch the bottom of things, and therefore the reactions set up are also mild.
But in yoga, what actually moves is the very root of our being. Our soul itself is yearning in the aspiration for the Ultimate Reality. It is not a function of a part of the psychological organs like mentation, intellection, egoism, etc. It is every blessed thing that is in us that becomes active, and we may say there is a sort of conscription of every part of our personality in this warfare called the practice of yoga. Every individual is harnessed into the army. Everyone is a soldier when this war takes place. There is no civilian at all in the practice of yoga; everyone is active like an army man everyone, and no one is excluded. Every part of the personality becomes roused, and we can imagine what reactions this can set up. You may ask me why they should set up reactions. Can this no ble activity called yoga not be carried on without any adverse reactions.
It is not the intention of the practice of yoga to set up reactions, but they automatically happen on account of there being certain obstructing elements within us which get stirred up automatically due to the cleansing process that is going on in the practice of yoga. They are not really enemies working, but are the impurities that are leaving. When the impurities are driven out of the personality within, they look like violent opposing elements putting on various types of faces - sometimes pleasant, sometimes unpleasant, sometimes unintelligi ble, sometimes very inscruta ble because we have within us, potentially, infinite latencies of past karma, impressions of previous deeds, frustrated desires, and so on and so forth, all of which have to come out one day or the other if the field is to be clean. This cleaning is done by yoga.
1.037 - The Aligners, #Quran, #unset, #Zen
113. And We blessed him, and Isaac. But among their descendants are some who are righteous, and some who are clearly unjust to themselves.
114. And We blessed Moses and Aaron.
115. And We delivered them and their people from the terri ble disaster.
1.038 - Saad, #Quran, #unset, #Zen
29. A blessed Book that We sent down to you, that they may ponder its Verses, and for those with intelligence to take heed.
30. And We granted David, Solomon, an excellent servant. He was penitent.
1.039 - Throngs, #Quran, #unset, #Zen
38. And if you asked them, “Who created the heavens and the earth?” they would say, “God.” Say, “Have you seen those you pray to instead of God? If God willed any harm for me, can they lift His harm? And if He willed a blessing for me, can they hold back His mercy?” Say, “God suffices for me. On Him the reliant rely.”
39. Say: “O my people, work according to your ability; and so will I. Then you will know.
--
49. When adversity touches the human being, he calls on Us. But then, when We favor him with a blessing from Us, he says, “I have attained this by virtue of my knowledge.” However, it is a test, but most of them do not know.
50. Those before them said it, but what they had earned did not avail them.
1.03 - A Sapphire Tale, #Words Of Long Ago, #The Mother, #Integral Yoga
"Your wish is wise, my son. Go - and your father's blessing be with you."
Amid the western ocean lies a little island valued for its valua ble forests.
1.03 - Bloodstream Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
good rebirth, and making offerings results in future blessings-but
no buddha.
--
But unless you're so blessed, study hard, and by means of instruction
you'll understand.
--
good deeds result in blessings. Angry people go to hell and happy
people go to heaven. But once you know that the nature of anger
1.03 - BOOK THE THIRD, #Metamorphoses, #Ovid, #Poetry
The royal founder in his exile blest:
Long did he live within his new abodes,
--
Can be concluded blest before he die.
Actaeon was the first of all his race,
--
But joy'd to see the race of Cadmus bleed;
For still she kept Europa in her mind,
--
Let me still see, tho' I'm no further blest."
Then rends his garment off, and beats his breast:
--
And the raw bleeding stumps presents to view:
His mother howl'd; and, heedless of his pray'r,
1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
2. The Nights and the Dawns have lowed to thee as the milchcows low towards a calf in their lairs of rest. O Fire of many blessings, thou art the traveller of Heaven through the ages of man and thou shinest self-gathered through his nights.5
3. The Gods have sent into the foundation of the middle world this great worker and pilgrim of earth and of heaven, whom we must know, like our chariot of white-flaming light, Fire whom we must voice with our lauds like a friend in the peoples.
--
11. I pour on him the running light; for the light is his native lair, he is lodged in the light, the light is his plane. According to thy self-nature, bring the Gods and fill them with rapture. O Male of the herd, carry to them our offering blessed with svaha.11
SUKTA 4
1.03 - Invocation of Tara, #Tara - The Feminine Divine, #unset, #Zen
presence and blessing.
In buddhism, there are many types of rituals
--
utterance of the deity was the blessing that opened
Chogyur Lingpa's mind to the inner revelation of
--
,from their hearts. The blessing and protection are the
same.
--
realization to be revealed, will also receive a blessing
in accordance with his or her wishes.
--
the deity's blessing. This blessing, in the long term,
will end by making us enter the path of true
1.03 - Of some imperfections which some of these souls are apt to have, with respect to the second capital sin, which is avarice, in the spiritual sense, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
formed from a branch33 that had been blessed, fastened with a pin twisted round it;
he had never ceased using it, and he always carried it about with him until I took it
1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
To the outward man belong those things that depend on the soul, but are connected with the flesh and are blended with it, and the co-operative functions of the several members, such as the eye, the ear, the tongue, the hand and so on.
The Scripture speaks of all this as the old man, the earthy man, the outward person, the enemy, the servant.
--
The biographies of the saints testify unequivocally to the fact that spiritual training leads to a transcendence of personality, not merely in the special circumstances of battle, but in all circumstances and in relation to all creatures, so that the saint loves his enemies or, if he is a Buddhist, does not even recognize the existence of enemies, but treats all sentient beings, sub-human as well as human, with the same compassion and disinterested good will. Those who win through to the unitive knowledge of God set out upon their course from the most diverse starting points. One is a man, another a woman; one a born active, another a born contemplative. No two of them inherit the same temperament and physical constitution, and their lives are passed in material, moral and intellectual environments that are profoundly dissimilar. Nevertheless, insofar as they are saints, insofar as they possess the unitive knowledge that makes them perfect as their Father which is in heaven is perfect, they are all astonishingly alike. Their actions are uniformly selfless and they are constantly recollected, so that at every moment they know who they are and what is their true relation to the universe and its spiritual Ground. Of even plain average people it may be said that their name is Legionmuch more so of exceptionally complex personalities, who identify themselves with a wide diversity of moods, cravings and opinions. Saints, on the contrary, are neither dou ble-minded nor half-hearted, but single and, however great their intellectual gifts, profoundly simple. The multiplicity of Legion has given place to one-pointedness not to any of those evil one-pointednesses of ambition or covetousness, or lust for power and fame, not even to any of the no bler, but still all too human one-pointednesses of art, scholarship and science, regarded as ends in themselves, but to the supreme, more than human one-pointedness that is the very being of those souls who consciously and consistently pursue mans final end, the knowledge of eternal Reality. In one of the Pali scriptures there is a significant anecdote about the Brahman Drona who, seeing the blessed One sitting at the foot of a tree, asked him, Are you a deva? And the Exalted One answered, I am not. Are you a gandharva? I am not, Are you a yaksha? I am not. Are you a man? I am not a man. On the Brahman asking what he might be, the blessed One replied, Those evil influences, those cravings, whose non-destruction would have individualized me as a deva, a gandharva, a yaksha (three types of supernatural being), or a man, I have completely annihilated. Know therefore that I am Buddha.
Here we may remark in passing that it is only the one-pointed, who are truly capa ble of worshipping one God. Monotheism as a theory can be entertained even by a person whose name is Legion. But when it comes to passing from theory to practice, from discursive knowledge about to immediate acquaintance with the one God, there cannot be monotheism except where there is singleness of heart. Knowledge is in the knower according to the mode of the knower. Where the knower is poly-psychic the universe he knows by immediate experience is polytheistic. The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. To this same experience others have given the name of union with Brahman, with Al Haqq, with the immanent and transcendent Godhead. Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.
--
Then the blessed One spoke and said: Know, Vasetha, that from time to time a Tathagata is born into the world, a fully Enlightened One, blessed and worthy, abounding in wisdom and goodness, happy with knowledge of the worlds, unsurpassed as a guide to erring mortals, a teacher of gods and men, a blessed Buddha. He thoroughly understands this universe, as though he saw it face to face The Truth does he proclaim both in its letter and in its spirit, lovely in its origin, lovely in its progress, lovely in its consummation. A higher life doth he make known in all its purity and in all its perfectness.
Tevigga Sutta
1.03 - Questions and Answers, #Book of Certitude, #unset, #Zen
58. QUESTION: Concerning the blessed verse, "When travelling, if ye should stop and rest in some safe spot, perform ye ... a single prostration in place of each unsaid Obligatory Prayer": is this compensation for the Obligatory Prayer missed by reason of insecure circumstances, or is obligatory prayer completely suspended during travel, and doth the prostration take its place?
ANSWER: If, when the hour of obligatory prayer arriveth, there be no security, one should, upon arrival in safe surroundings, perform a prostration in place of each Obligatory Prayer that was missed, and after the final prostration, sit cross-legged and read the designated verse. If there be a safe place, obligatory prayer is not suspended during travel.
--
ANSWER: In truth, I say that obligatory prayer and fasting occupy an exalted station in the sight of God. It is, however, in a state of health that their virtue can be realized. In time of ill-health it is not permissi ble to observe these obligations; such hath been the bidding of the Lord, exalted be His glory, at all times. blessed be such men and women as pay heed, and observe His precepts. All praise be unto God, He who hath sent down the verses and is the Revealer of undoubted proofs!
94. QUESTION: Concerning mosques, chapels and temples.
1.03 - Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
Redding & Co. to select our reading? As the no bleman of cultivated taste surrounds himself with whatever conduces to his culture,geniuslearningwitbookspaintingsstatuarymusic philosophical instruments, and the like; so let the village do,not stop short at a pedagogue, a parson, a sexton, a parish library, and three selectmen, because our pilgrim forefa thers got through a cold winter once on a bleak rock with these. To act collectively is according to the spirit of our institutions; and I am confident that, as our circumstances are more flourishing, our means are greater than the no blemans. New England can hire all the wise men in the world to come and teach her, and board them round the while, and not be provincial at all. That is the _uncommon_ school we want. Instead of no blemen, let us have no ble villages of men. If it is necessary, omit one bridge over the river, go round a little there, and throw one arch at least over the darker gulf of ignorance which surrounds us.
1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
magic is here blent with and reinforced by religion.
Among some of the Dyaks of Borneo, when a woman is in hard labour,
--
eyes of a blear-sighted person with the gall of an eagle would give
him the eagle's vision; and that a raven's eggs would restore the
--
plants and animals, may diffuse blessing or bane around them,
according to their own intrinsic nature and the skill of the wizard
--
Attired in the gorgeous pall, and absorbing its blessed influence at
every pore, the happy owner receives complacently the
--
wound, whereby it bleedeth, the anointing of that instrument will
serve and work the effect." Remedies of the sort which Bacon deemed
--
thereby. Once when a man with a wound in his mouth, which bled
constantly, came to the missionaries to be treated, his faithful
--
being a wise and magnanimous ruler, blessed in his lifetime,
lamented at his death, admired and applauded by posterity. Such men,
1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
My blessings.
12 September 1950
--
With my blessings.
5 September 1964
1.03 - THE GRAND OPTION, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
from which we must free ourselves if we are to attain the blessed
unity. They concluded, therefore, that there was no conceiva ble way
1.03 - The House Of The Lord, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
Let us then begin from the very break of day. The sun's rays came in by the eastern window; he was awake and the exercises started in bed, prescribed by Manilal. By 6.30 a.m. he sat up to receive the Mother who on her way to the Balcony Darshan visited him to have his darshan. Sri Aurobindo gave us definite instructions to wake him up before the Mother's arrival. On the other hand, the Mother wanted us not to disturb his sleep. So at times we found ourselves in a quandary. Champaklal's devotional nature would not interrupt his sweet nap after the exercises, while I, when alone, would try by all sorts of devices to wake him up. Sometimes he himself would wake up only to learn that the Mother had come and gone! Then she would come back after the darshan and begin her day with his blessings, just as we did after her darshan. This was followed by his reading The Hindu. Between 9.00 a.m. and 10.00 a.m. the Mother came to comb his hair, apply a lotion and plait it. Most often she finished some business during this period. When a sadhak translated the Mother's Prayers and Meditations into English and wanted her approval, she had it read out before Sri Aurobindo and both of them made the necessary changes. She sometimes talked of private matters, and when her voice sank low, we took the hint and withdrew discreetly. She believed more in subtle methods than in open expressions. The gesture, the look, the smile, the fugitive glance, the silence, a thousand are her ways of communication to the soul! After the Mother had left, there started the routine of washing the face and mouth. Here a small detail calls for mention by its unusualness. When he had finished using Neem paste for his teeth and the mouth-wash (Vademecum), he massaged his gums with a little bit of Oriental Balm.
After this, till 3 or 4 p.m. Sri Aurobindo was all alone. Then his first meal would come; in between he sometimes took a glass of plain water. Now, what could he be doing at this time wrapped in a most mysterious silence? None except the Mother could throw any precise light on it. We were only told that he had a special work to do and must be left alone unless, of course, some very urgent business needed his attention. All that was visi ble to our naked eye was that he sat silently in his bed, afterwards in the capacious armchair, with his eyes wide open just as any other person would. Only he passed hours and hours thus, changing his position at times and making himself comforta ble; the yes moving a little, and though usually gazing at the wall in front, never fixed trak-like at any particular point. Sometimes the face would beam with a bright mile without any apparent reason, much to our amusement, as a child smiles in sleep. Only it was a waking sleep, for as we passed across the room, there was a dim recognition of our shadow-like movements. Occasionally he would look towards the door. That was when he heard some sound which might indicate the Mother's coming. But his external consciousness would certainly not be obliterated. When he wanted something, his voice seemed to come from a distant cave; rarely did we find him plunged within, with his eyes closed. If at that time, the Mother happened to come for some urgent work or with a glass of water, finding him thus indrawn, she would wait, usually by the bedside till he opened his eyes. Then seeing her waiting, he would exclaim "Oh!" and the Mother's lips would part into an exquisite smile. He had told us that he was in the habit of meditating with open eyes. We kept ourselves ready for the call, sitting behind the bed at our assigned places or someone cleaning the furniture or doing other work in the room. One regular call was for a peppermint lozenge which he took some time before his meal. If the meal was late in coming he would ask for a second one. When our chatting became too animated and made us feel uneasy, one better informed would exclaim, "Do you think he is disturbed by such petty bub bles? He must be soaring in a consciousness where I wonder if even a bomb explosion would make any impression." At other relaxed moments he would take cognizance of incidental noises.
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At the beginning all of us would make it a point to be present during his meal and watch the function as well as the Mother's part in it. When the time was announced, water was brought for Sri Aurobindo to wash his hands, then he started eating with a spoon and rarely with knife and fork. He would take off his ring, place it in Champaklal's hand and wash. Champakal would put it back on his finger afterwards. Sometimes when he forgot to take off the ring, Champaklal caught hold of the hand before it was dipped in the water. Then the Mother would come, prepare and lay the ta ble, push it herself up to Sri Aurobindo and arrange the various foods in bowls or glass tum blers, in the order of savouries, sweets and fruit juices everything having an atmosphere of cleanliness, purity and beauty. Then she would offer, one by one, the dishes to the silent Deity who would take them slowly and silently as if the eating was not for the satisfaction of the palate but an act of self-offering. Steadiness and silence were the characteristic stamps of Sri Aurobindo. Dhra, according to him, was the ideal of Aryan culture. Hurry and hustle were words not found in his dictionary. Be it eating, drinking, walking or talking he did it always in a slow and measured rhythm, giving the impression that every movement was conscious and consecrated. The Mother would punctuate the silence with queries like, "How do you like that dish?" or such remarks as, "This mushroom is grown here, this is special brinjal sent from Benares, this is butterfruit." To all, Sri Aurobindo's reply would be, "Oh, I see! Quite good!" Typically English in manner and tone! His silence or laconic praise made us wonder if he had not lost all distinction in taste! Did rasagolla, bread and brinjal have the same taste in the Divine sense-experience? Making this vital point clear, he wrote in a letter: "Distinction is never lost, bread cannot be as tasty as a luchi, but a yogi can enjoy bread with as much rasa as a luchi which is quite a different thing." He had a liking for sweets, particularly for rasagolla, sandesh and pantua. We could see that clearly: after the Mother had banned all sweets from his menu for medical reasons, one day some pantuas found their way in by chance. The Mother could not send them back from the ta ble. She asked him if he would take some. He replied, "If it is pantua, I can try." Since then this became a spicy joke with all of us. He enjoyed, as a matter of fact, all kinds of good dishes, European or Indian. But whatever was not to his taste, he would just touch and put away. The pungent preparations of the South could not, however, receive his blessings, except the rasam[1]. When on his arrival in Pondicherry he was given rasam, he enjoyed it very much and said in our talks, "It has a celestial taste!" He was neither a puritan god nor an epicure; only, he had no hankering or attachment for anything. His meal ended with a big tum bler of orange juice which he sipped slowly, looking after each sip to see how much was left, and keeping a small quantity as prasd. Once the entire juice had slightly fermented and after one or two sips he left it at the Mother's prompting. We conspired to make good use of it as prasd, but Sri Aurobindo got the scent of our secret design and forewarned us! We had to check our temptation.
One thing that we noticed was that unless the Mother served him in this way, he would lose all distinction between different preparations and would not know which to take first and in which order. Very probably he would have gone half-fed. On one occasion we saw him eating a whole cooked green chilly before we could cry halt! Of course, what was one chilly for him who is said in the old days to have taken a lump of opium with impunity! We have also seen him finishing his meal somehow, if for some reason the Mother could not be present and Champaklal had to serve instead. The story goes that once Mridu's dish went back without being touched by Sri Aurobindo, and she raised a storm. Sri Aurobindo had to quiet her with the plea that the Mother being absent he did not know what he had taken or what he had not. On another occasion Sri Aurobindo's meal being over earlier than usual, Mridu's dish arrived late and was left untouched. As soon as she heard about it she began to wail "like a new-born babe" as if she would bring down the whole Ashram by her lamentations. Dr. Manilal reported the fact to Sri Aurobindo and he asked, "How did she know about it?" I replied apologetically, "I told her." He said softly, "These things should not be said;" then he added with a smile, "but it is I who ought to lament for having missed her fine dish." We all had a good laugh.
One regular interlude during his meal was the arrival of our rampageous _luchi-_maker, Mridu. I do not know how she obtained this exceptional privilege. She would come like an innocent lamb with incense and flowers, kneel down in front of the door and wait with folded hands for her "father's blessings". On our drawing Sri Aurobindo's attention to her presence, he would stop eating and cast a quiet glance at her. Her boisterous, unruly nature, would become hum ble for a while before Sri Aurobindo! Whenever it was reported that she had manifested her violent temper, which was not infrequent, she was threatened with the loss of this darshan! (I may add here the name of another recipient of Sri Aurobindo's special favour Bansidhar, Champaklal's brother. He used to bring, for Sri Aurobindo's sponge-bath, two buckets of hot water at a fixed time. While going, he would do pranam to him from a distance and Sri Aurobindo would stop whatever work he was doing and bless him with a glance.)
We were rather surprised to notice that milk was excluded from his menu; so was it, we gathered, from the Mother's la Japonaise! There was before the accident, however, a cow popularly called "Sri Aurobindo's cow". It was specially taken care of and brought with its calf during the Balcony Darshan for the Mother's blessings. While Sri Aurobindo was eating in silence the Mother would speak with him about some general matters or give him reports about people's illnesses, visitors for Darshan or even minor pro blems regarding the Ashram life. Sometimes he would also ask the Mother's opinion concerning medical or other points. If at any time we pressed our own opinion against the Mother's, Sri Aurobindo would pull us up saying, "You think Mother does not know?" or "You know more than the Mother?" Similarly, if Sri Aurobindo passed some remark, the Mother would accept it as the last Word. Very often sadhaks used to hear her remark, "Sri Aurobindo said so." And Sri Aurobindo would quote the Mother's authority. Once a sadhak wanted to do something in a particular way; the Mother almost consented, but on hearing Sri Aurobindo's objection, she said, "Oh, you think so? Then it can't be done!" To both of them, the other's word was the law. One of us observed that only two persons have realised and put into practice Sri Aurobindo's Yoga of surrender: the Mother surrendering to Sri Aurobindo and Sri Aurobindo to the Mother.
About an hour after food, came the bath. I have described the sponge-bath. Now I shall speak of the shower-bath, given with a spraying arrangement. For this kind of bath to be possi ble we had to wait for over two years. He would take some rest after his meal, then get up and sit on the edge of the bed waiting for the Mother's arrival. In the interval he would do the leg exercises prescribed by Dr. Manilal. Sometimes if she was late in coming, we used to fidget but Sri Aurobindo was an image of patience. Now and then if he felt drowsy, Champaklal would put a few pillows as back-rest and support them from behind till the Mother came. Then he would start walking in her presence for about half an hour. One may be tempted to ask, "Why should he walk in her presence?" It was certainly not for any physical reason. As Sri Aurobindo's walking had not yet become steady, the Mother's presence was necessary to protect him from any harm that could be caused by occult forces that is how I understand it. Just as Sri Aurobindo used to protect the Mother, she protected him, when needed: it was the role of the Lord and the Shakti. These are occult phenomena beyond our human intelligence. After her departure, he would go to the adjacent room which had been turned into a small bathroom, with walls of glazed tiles, the floor of mosaic and there was constant supply of hot and cold water. After long years of austerity, affluence and luxury indeed! The Divine also passes through hardships, though with a smile! The bath itself was simple enough, not taking more than half an hour. This again was like the bath of the temple Deity in a shrine, except that here the Deity was in a human body one of the most sensitive. The Deity, entirely passive, submitted himself to the care of the attendants, the sevaks who did what they thought best. In this priestly act of ablution, we felt a thrill as we touched and cleansed his body, part by part. As the face was rubbed, he closed his eyes, leaned in front or back when these parts were done respectively, and when one arm was lifted for cleaning, his hand gently pressed the fingers of the operator. Finally came the turn of the two small and dainty feet all the activities going on silently and in mutual understanding, while the conversation proceeded simultaneously. Another operation that we, following the ancient traditional practice, undertook during the bath for a short time, at the earnest request of some devotees, was what we call "sipping of water touched by the feet of the Deity". Sri Aurobindo granted the boon and even put forward his feet so that we could wash them and collect the water in a bowl.
1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Tahuti or Thoth is attri buted to this Sephirah of Wisdom, for he was the god of writing, learning, and magick. Thoth is represented as an Ibis-headed God, and occasionally has an ape or baboon in attendance. Pallas Athena, insofar as she is the giver of intellectual gifts and one in whom power and wisdom were harmoniously blended, the Goddess of
Wisdom who sprang full-armed from the brain of Zeus, is attri buted to Chokmah. In Greek mythology, she appeared as the preserver of human life, and instituted the ancient court of the Areopagus at Athens. She is also Minerva in
1.03 - THE STUDY (The Exorcism), #Faust, #Johann Wolfgang von Goethe, #Poetry
Destruction,aught with Evil blent,
That is my proper element.
1.03 - VISIT TO VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Then Sri Ramakrishna sang a song glorifying the Power of faith: If only I can pass away repeating Durga's name, How canst Thou then, O blessed One,
Withhold from me deliverance, Wretched though I may be?
1.040 - Forgiver, #Quran, #unset, #Zen
64. It is God who made the earth a habitat for you, and the sky a structure. And He designed you, and designed you well; and He provided you with the good things. Such is God, your Lord; so blessed is God, Lord of the Worlds.
65. He is the Living One. There is no god except He. So pray to Him, devoting your religion to Him. Praise be to God, the Lord of the Worlds.
1.041 - Detailed, #Quran, #unset, #Zen
10. He placed stabilizers over it; and blessed it; and planned its provisions in four days, equally to the seekers.
11. Then He turned to the sky, and it was smoke, and said to it and to the earth, “Come, willingly or unwillingly.” They said, “We come willingly.”
1.042 - Consultation, #Quran, #unset, #Zen
22. You will see the unjust terrified of what they have earned, and it will befall them. As for those who believe and do good deeds, they will be in the Meadows of the Gardens; they will have whatever they please in the presence of their Lord; that is the supreme blessing.
23. That is the good news God gives to His servants who believe and do good deeds. Say, “I ask of you no wage for it, except affection among the near of kin.” Whoever does a good deed, We will increase its goodness for him. God is Forgiving and Appreciative.
1.043 - Decorations, #Quran, #unset, #Zen
59. He was just a servant whom We blessed, and We made him an example for the Children of Israel.
60. Had We willed, We would have made of you angels to be successors on earth.
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85. And blessed is He Who has sovereignty over the heavens and the earth and what is between them. He alone has knowledge of the Hour, and to Him you will be returned.
86. Those they invoke besides Him are incapa ble of intercession; only those who testify to the truth and have knowledge.
1.044 - Smoke, #Quran, #unset, #Zen
3. We have revealed it on a blessed Night—We have warned.
4. In it is distinguished every wise command.
1.046 - The Dunes, #Quran, #unset, #Zen
15. We have enjoined upon man kindness to his parents. His mother carried him with difficulty, and delivered him with difficulty. His bearing and weaning takes thirty months. Until, when he has attained his maturity, and has reached forty years, he says, “Lord, ena ble me to appreciate the blessings You have bestowed upon me and upon my parents, and to act with righteousness, pleasing You. And improve my children for me. I have sincerely repented to You, and I am of those who have surrendered.”
16. Those are they from whom We accept the best of their deeds, and We overlook their misdeeds, among the dwellers of Paradise—the promise of truth which they are promised.
1.048 - Victory, #Quran, #unset, #Zen
29. Muhammad is the Messenger of God. Those with him are stern against the disbelievers, yet compassionate amongst themselves. You see them kneeling, prostrating, seeking blessings from God and approval. Their marks are on their faces from the effects of prostration. Such is their description in the Torah, and their description in the Gospel: like a plant that sprouts, becomes strong, grows thick, and rests on its stem, impressing the farmers. Through them He enrages the disbelievers. God has promised those among them who believe and do good deeds forgiveness and a great reward.
1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Oh, when will dawn for me that day of blessedness When He who is all Good, all Beauty, and all Truth, Will light the inmost shrine of my heart?
When shall I sink at last, ever beholding Him, Into that Ocean of Delight?
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Oh, when will dawn for me that day of blessedness When He who is all Good, all Beauty, and all Truth Will light the inmost shrine of my heart?
At last Narendra himself was playing on the drums, and he sang with the Master, full of joy:
1.04 - BOOK THE FOURTH, #Metamorphoses, #Ovid, #Poetry
But when her view her bleeding love confest,
She shriek'd, she tore her hair, she beat her breast.
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By the fond pair, in lawless raptures blest.
Mars wonder'd at his Cytherea's charms,
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Ev'n then thy heart for other virgins bled.
Leucothoe has all thy soul possest,
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In the blest confines of the spicy Earth.
Excelling others, she herself beheld
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But if a mortal, blest thy nurse's breast,
blest are thy parents, and thy sisters blest:
But oh how blest! how more than blest thy bride,
Ally'd in bliss, if any yet ally'd.
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And with heav'd hands their daughter's bridegroom bless.
The beauteous bride moves on, now loos'd from chains,
1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Zen
87. The Corrected Draft continues: "more blessed" is substituted (p. 38).
88. The Corrected Draft continues: this sentence is substituted by: "Madness grows" (p. 38).
89. The theme of divine madness has a long history. Its 10c1. .\s Classicus was Socrates's discussion of it in the Phaedrus: madness, provided it comes as a gift of heaven, is the channel by which we receive the greatest blessings (Plato, Phaedrus and Letters VII and VIII, tr. W Hamilton
[London: Penguin, 1986], p. 46, line 244). Socrates distinguished four types of divine madness: (I) inspired divination, such as by the prophetess at Delphi; (2) instances in which individuals, when ancient sins have given rise to trou bles, have prophesied and incited to prayer and worship; (3) possession by the Muses, since the technically skilled untouched by the madness of the Muses will never be a good poet; and (4) the lover. In the Renaissance, the theme of divine madness was talcen up by the Neoplatonists such as Ecino and by humanists such as Erasmus. Erasmus's discussion is particularly important, as it fuses the classical Platonic conception with Christianity.
1.04 - KAI VALYA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
to that perfection. The PuruSa is happiness and blessedness
by its own nature. But that knowledge is covered over by past
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their blessings be on us all!
142
1.04 - Magic and Religion, #The Golden Bough, #James George Frazer, #Occultism
midnight hour. His leman acts as clerk. The host he blesses is black
and has three points; he consecrates no wine, but instead he drinks
1.04 - Of other imperfections which these beginners are apt to have with respect to the third sin, which is luxury., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
31 [The agnusdei was a wax medal with a representation of the lamb stamped upon it, often blessed by the Pope; at the time of the Saint such medals were greatly sought after, as we know from various references in St. Teresa's letters.]
32 [The word nmina, translated 'token,' and normally meaning list, or 'roll,' refers to a relic on which were written the names of saints. In modern Spanish it can denote a medal or amulet used superstitiously.]
33 [No doubt a branch of palm, olive or rosemary, blessed in church on Palm Sunday, like the English palm crosses of to-day. 'Palm Sunday' is in Spanish Domingo de ramos: 'Branch Sunday.']
2. The first cause from which they often proceed is the pleasure which human nature takes in spiritual things. For when the spirit and the sense are pleased, every part of a man is moved by that pleasure34 to delight according to its proportion and nature. For then the spirit, which is the higher part, is moved to pleasure 35 and delight in God; and the sensual nature, which is the lower part, is moved to pleasure and delight of the senses, because it cannot possess and lay hold upon aught else, and it therefore lays hold upon that which comes nearest to itself, which is the impure and sensual. Thus it comes to pass that the soul is in deep prayer with God according to the spirit, and, on the other hand, according to sense it is passively conscious, not without great displeasure, of rebellions and motions and acts of the senses, which often happens in Communion, for when the soul receives joy and comfort in this act of love, because this Lord bestows it (since it is to that end that He gives Himself), the sensual nature takes that which is its own likewise, as we have said, after its manner. Now as, after all, these two parts are combined in one individual, they ordinarily both participate in that which one of them receives, each after its manner; for, as the philosopher says, everything that is received is in the recipient after the manner of the same recipient. And thus, in these beginnings, and even when the soul has made some progress, its sensual part, being imperfect, oftentimes receives the Spirit of God with the same imperfection. Now when this sensual part is renewed by the purgation of the dark night which we shall describe, it no longer has these weaknesses; for it is no longer this part that receives aught, but rather it is itself received into the Spirit. And thus it then has everything after the manner of the Spirit.
1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
object:1.04 - On blessed and ever-memora ble obedience
subject:Christianity
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On blessed and ever-memora ble obedience
Our treatise now appropriately touches upon warriors1 and athletes of Christ. As the flower precedes the fruit, so exiles2 either of body or will always precedes obedience. For with the help of
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The beginning of the mortification both of the souls desire and of the bodily members involves much hard work. The middle sometimes means much hard work and is sometimes painless. But the end is insensibility and insusceptibility to toil and pain. Only when he sees himself doing his own will does this blessed living corpse feel sorry and sick at heart; and he fears the responsibility of using his own judgment.
You who have decided to strip for the arena of this spiritual confession, you who wish to take on your neck the yoke of Christ, you who are therefore trying to lay your own burden on Anothers shoulders, you who are hastening to sign a pledge that you are voluntarily surrendering yourself to slavery, and in return want freedom written to your account, you who are being supported by the hands of others as you swim across this great seayou should know that you have decided to travel by a short but rough way, from which there is only one deflection, and it is called singularity.3 But he who has renounced this entirely, even in things that seem to be good and spiritual and pleasing to God, has reached the end before setting out on his journey. For obedience is distrust of oneself in everything, however good it may be, right up to the end of ones life.
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The Fathers have laid down that psalmody is a weapon, and prayer is a wall, and honest tears are a bath; but blessed obedience in their judgment is confession of faith, without which no one subject to passions will see the Lord.2
He who submits himself, passes sentence on himself. If his obedience for the Lords sake is perfect, even if it does not seem perfect, he will escape judgment. But if he does his own will in some things, then although he considers himself obedient, he lays the burden on his own shoulders. It is good if the superior does not give up reproving him; but if he is silent, then I do not know what to say. Those who submit themselves in the Lord in simplicity run the good race without provoking the bile of the demons against themselves by their inquisitiveness.
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Let us hear about another surprising attainment of theirs. For not even in the refectory did they stop mental activity,5 but according to a certain custom, these blessed men reminded one another of interior prayer by secret signs and gestures. And they did this not only in the refectory, but at every encounter and gathering.
1 Psalm xxxi, 5.
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The whole of my life, dear and reverend father and God- loving community, would be insufficient to describe the heavenly life and virtue of those blessed monks. But yet it is better to adorn our treatise and rouse you to zeal in the love of God by their most laborious struggles than by my own paltry counsels; for beyond all dispute the inferior is adorned by the superior.2 Only this I ask, that you should not imagine that we are inventing what we write, for such a suspicion would detract from its value. But let us continue again what we were saying before.
1 The words in parenthesis are missing in some versions.
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When he had spent seven years there, he attained to deep humility and compunction. Then the glorious father, after the lawful seven years and the mans incompara ble patience, judged him fully worthy to be numbered among the brethren and wanted to profess him and have him ordained. But Isidore through others and through my fee ble intervention, implored the shepherd many times to let him finish his course as he was living before, vaguely hinting that his end and call were drawing near. And that was actually the case. For when his director had allowed him to remain as he was, ten days later in his lowliness he passed gloriously to the Lord. And on the seventh day after his own falling asleep, the porter of the monastery was also taken. For the blessed man had said to him: If I have found favour in the sight of the Lord, in a short time you also will be inseparably joined to me there.1 And that is what happened, in witness of his unashamed obedience and divine humility.
1 I.e. just as they were joined at the gate.
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Once as we were sitting together in the refectory, this great superior put his holy mouth to my ear and said: Do you want me to show you divine prudence in extreme old age? And when I begged him to do so, the righteous man called from the second ta ble one named Laurence, who had been about forty-eight years in the community and was second priest in the monastery. He came and made a prostration to the abbot, and took his blessing. But when he stood up, the abbot said nothing whatever to him, but left him standing by the ta ble without eating. Breakfast had only just begun, and so he was standing for a good hour, or even two. I was ashamed to look this toiler in the face, for his hair was quite white and he was eighty years old. And when we got up, the saint sent him to the great Isidore whom we mentioned above to recite to him the beginning of the 39th Psalm.2
And I, like a most worthless person, did not miss the chance of tempting the old man. And when I asked him what he was thinking of when he was standing by the ta ble, he said: I thought of the shepherd as the image of Christ, and I considered that I had not received the comm and from him at all, but from God. And so I stood praying, Father John, not as before a ta ble of men, but as before the altar of God; and because of my faith and love for the shepherd, no evil thought of him entered my mind, for Love does not resent an injury.3 But know this, Father, that if anyone surrenders himself to simplicity and voluntary innocence, then he no longer gives the devil either time or place to attack him.
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The fathers of that place told us of many triumphs of this most saintly Menas, and amongst others the following: Once the superior wanted to test his God-given patience. In the evening Menas came to the abbots cell, and having prostrated before the abbot, asked him as usual to give him instruction. But the abbot left him lying on the ground till the hour of the Office, and only then blessed him; and having rebuked him for being fond of self-display and for being impatient, he ordered him to get up. The holy man knew Menas would bear all this courageously, and therefore he made this scene for the edification of all. A disciple of Saint Menas confirmed what was told us about his director, and added: I was inquisitive to know whether sleep overcame him while he lay prostrate before the abbot. But he assured me that while lying on the ground he had recited by heart the whole psalter.
I must not fail to adorn the crown of this step with this emerald. Once I started a discussion on silence with some of the most experienced elders in the community. With a smile on their faces and in jovial mood they said to me in a friendly way: We, Father John, being material, live a material life, preferring to wage war according to the measure of our weakness, and considering it better to struggle with men, who are sometimes fierce and some times penitent, than with demons who are continually raging and up in arms against us!
One of those ever-memora ble fathers who had great love for me according to God and was very outspoken, once said to me kindly: If, wise man, you have within you the power of him who said, I can do all things in Christ who streng thens me;1 if the Holy Spirit has descended upon you with the dew of purity, as upon the Holy Virgin; if the power of the Highest has over shadowed you with patience; then like the Man (Christ our God), gird your loins with the towel of obedience; and having risen from the supper of silence, wash the feet of the brethren in a spirit of contrition; or rather, roll yourself under the feet of the community in spiritual self-abasement. At the gate of your heart place strict and unsleeping guards. Control your wandering mind in your distracted body. Amidst the actions and movements of your limbs, practise mental quiet (hesychia). And, most paradoxical of all, in the midst of commotion be unmoved in soul. Curb your tongue which rages to leap into arguments. Seventy times seven in the day wrestle with this tyrant. Fix your mind to your soul as to the wood of a cross to be struck like an anvil with blow upon blow of the hammers, to be mocked, abused, ridiculed and wronged, without being in the least crushed or broken, but continuing to be quite calm and immova ble. Shed your own will as a garment of shame, and thus stripped of it enter the practice ground. Array yourself in the rarely acquired breastplate of faith, not crushed or wounded by distrust towards your spiritual trainer. Check with the rein of temperance the sense of touch that leaps forward shamelessly. Bridle your eyes, which are ready to waste hour after hour looking at physical grandeur and beauty, by meditation on death. Gag your mind, overbusy with its private concerns, and thoughtlessly prone to criticize and condemn your brother, by the practical means of showing your neighbour all love and sympathy. By this will all men truly know, dearest father, that we are disciples of Christ, if, while living together, we have love one for another.2 Come, come, said this good friend, come and settle down with us and for living water drink derision at every hour. For David, having tried every pleasure under heaven, last of all said in bewilderment: Behold, what is good, or what is beautiful? Nothing else but that brethren should dwell together in unity.3 But if we have not yet been granted this good, that is, such patience and obedience, then it is best for us, having at least discovered our weakness, to live apart far from the athletic lists, and bless the combatants and pray they may be granted patience. I was won over to the good arguments of this most excellent father and teacher, who
1 Philippians iv, 13.
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disputed with me in an evangelical and prophetic manner, or rather as a friend; and without hesitation I agreed to give the honours to blessed obedience.
And now, when I have noted yet another profita ble virtue of these blessed fathers, which comes as it were from paradise, I shall then come back to my own unlovely and worthless bunch of thistles.1 The pastor noticed that some repeatedly carried on conversation when we were standing in prayer. Such people he stood for a whole week by the church, and ordered them to make a prostration to everyone going in and out; and what was still more surprising, he did this even with the clergy, in fact, with the priests.
Noticing that one of the brothers stood during the psalm singing with more heartfelt feeling than many of the others, and that his movements and the changes of his face made it look as though he was talking to someone, especially at the beginning of the hymns, I asked him to explain what this habit of the blessed man meant. And knowing that it was for my benefit not to hide it, he told me: I have the habit, Father John, at the very beginning, of collecting my thoughts, my mind and my soul, and summoning them, I cry to them: O come, let us worship and fall down before Christ, our King and God.2
Having earnestly observed the activities of the brother in charge of the refectory, I saw that he always had in his belt a small book, and I learnt that he wrote his thoughts in it each day and showed them all to the shepherd. And I saw that not only he, but also very many of the brethren there did the same. And this, as I heard, was by order of that great shepherd.
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blessed is he who, though maligned and disparaged every day, masters himself for the Lords sake. He will join the chorus of martyrs and boldly converse with the angels. blessed is the monk who regards himself as hourly deserving every dishonour and disparagement. blessed is he who mortifies his will to the end, and leaves the care of himself to his director in the Lord; for he will be placed at the right hand of the Crucified. He who will not accept a reproof, just or unjust, renounces his own salvation. But he who accepts it with an effort, or even without an effort, will soon receive the remission of his sins.
Show God in spirit your faith in your spiritual father and your sincere love for him. And God in unknown ways will suggest to him that he may be attached to you and kindly disposed towards you, just as you are well disposed towards him.
--
The devil battles with those in obedience, sometimes to defile them with bodily pollutions and make them hard-hearted, and sometimes to provoke more than usual restlessness. At other times he makes them dry and barren, sluggish in prayer, drowsy and confused by spiritual darkness, in order to tear them away from their struggle by making them think they have gained nothing by their obedience but are only backsliding. For he does not allow them time to reflect that often the providential withdrawal of our imagined goods or blessings leads us to the deepest humility.
However, some have often repelled that deceiver by patience; but while he is still speaking, another angel2 stands by us and after a little while tries to hoodwink us in another way.
--
You will not labour many years, son, in search of blessed inner peace, if in the beginning you surrender yourself with all your soul to indignities.
Do not think that it is improper to make your confession to your helper, as to God, in a prostrate position. I have seen condemned criminals, by their sorry appearance and violent confession and entreaty, soften the severity of the judge and change his anger into mercy. That is why even John the Baptist required confession before baptism of those who came to him, not because he himself needed to know their sins, but so as to effect their salvation.
--
From obedience comes humility, as we have already said earlier. From humility comes discernment as the great Cassian has said with beautiful and sublime philosophy in his chapter on discernment.2 From discernment comes insight, and from insight comes foresight. And who would not follow this fair way of obedience, seeing such blessings in store for him? It was of this great virtue of obedience that the good Psalmist said: Thou hast in Thy goodness prepared for the poor3 obedient soul, O God, Thy presence in his heart.
Throughout your life remember that great athlete who for eighteen whole years never heard with his outward ears his superior say the words, May you be saved, but inwardly heard daily from the Lord, not merely, May you be saved (which is an uncertain wish), but You are saved (which is definite and sure).
--
evil, you know from your own experience, holy father. This man told me: In my monastery in Asia (for that is where the good man came from) there was a certain elder who was extremely careless and undisciplined. I say this without passing judgment on him, but simply to state the truth. He obtained, I do not know how, a disciple, a youth called Acacius, simple-hearted but prudent in thought. And he endured so much from this elder that to many people it will perhaps seem incredi ble. For the elder tormented him daily not only with insults and indignities, but even with blows. But his patience was not mere senseless endurance. And so, seeing him daily in wretched plight like the lowest slave, I would ask him when I met him: What is the matter, Brother Acacius, how are you today? And he would at once show me a black eye, or a scarred neck or head. But knowing that he was a worker, I would say to him: Well done, well done; endure and it will be for your good. Having done nine years with this pitiless elder, he departed to the Lord. Five days after his burial in the cemetery of the fathers, Acaciuss master went to a certain elder living there and said to him: Father, Brother Acacius is dead. As soon as the elder heard this he said: Believe me, elder, I do not believe it. The other replied: Come and see. The elder at once rose and went to the cemetery with the master of the blessed ascetic. And he called as to a living person to him who was truly alive in his falling asleep, and said: Are you dead, Brother Acacius? And the good doer of obedience, showing his obedience even after his death, replied to the great elder: How is it possi ble, Father, for a man who is a doer of obedience to die ? Then the elder who had been Acaciuss master became terrified and fell on his face in tears. Afterwards he asked the abbot of the Laura for a cell near the tomb, and lived in it devoutly, always saying to the fathers: I have committed murder. And it seemed to me, Father John, that the one who spoke to the dead man was the great John himself. For that blessed soul told me another story as if it were about someone else, when it was really about himself, as I was afterwards a ble to learn for certain.
About John the Sabbaite, or Antiochus
1.04 - On Knowledge of the Future World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
If you wish, O student of the mysteries of God, to learn the essential facts about death, you must know that there are in man two kinds of spirit, one of which is of the nature of the spirit in animals and which we call animal spirit, and the other is of the nature of the spirit of angels, which we call human spirit. The fountain of the animal spirit is in that heart which is in the left side of the breast, and is a piece of flesh. It is a delicate exhalation from the humors within the animal. Its constitution is fixed in certain [75] proportions, just as is that of oxymel, which is composed of honey and vinegar that on being mixed, while they lose their own flavor, acquire a new, delicate and useful flavor, So also, by the blending of the various elements of the body, a delicate exhalation is the result, which finds its home in the heart. It gains other delicate qualities from the heart, and from thence the blood channels, which are the veins of pulsation, are supplied. The exhalation passes by their means to the brain and from thence flows to all the members. It is exceedingly hot, but in its passage to the brain, it loses some of its heat and becomes tepid. By the distribution of this spirit through the body, the eye sees, the ear hears, the tongue tastes, the nose smells, and the rest of the organs are endowed with their proper movements and perform their appropriate functions....
So long as the spirit works in equilibrium, it is capa ble of delicate operations and effects; but so soon as excess of heat or cold destroys the equilibrium, the exhaled fluid is diminished, and it becomes incapa ble of movement and sensation....
--
It should be kept in mind, that you possess two classes of qualities or attributes. One class includes those which result from the union existing between your body and your spirit, viz: hunger, thirst, sleep, eating and drinking. These qualities become useless at death. The other class includes qualities belonging solely to your spirit, such as the knowledge of God, and the love of God, and the qualities which tend to secure these two, as gratitude, submission and supplication. These are qualities of your individual self, which do not pass away with death, but on the contrary the fruits of them will be ever growing and developing. The language of the blessed God in the words, "the permanent things are the holy virtues,"1points to these qualities. That spirit is also enduring and eternal, which is destitute of love and knowledge, which indeed knows nothing and has no delight in or affection for these [77] things, but it will be blind and wretched : as God declares in his word : "He who was blind in this world will be blind in the future world, and in a most fatal path of error."1
The nature of death cannot be understood, unless we are acquainted with these two kinds of spirit and with the relations of dependence between them. Know, then, O seeker, that the animal spirit belongs to the inferior world. The elements of its four humors, blood, phlegm, bile and black bile, are fire, air, water and earth. The animal spirit is a product of a delicate exhalation from these elements. The variations in the measure of a man's health depend on the variations of heat, cold, dryness and moisture. Hence it is the object of the science of medicine to preserve these four elements in their due proportions, so that they may serve as instruments to secure perfection to the human spirit.2
--
It is well known that spirits are divided into two classes, in one of which all blessed spirits are embraced and in the other all misera ble spirits. With respect to the blessed spirits God says, "Think not that those who have been slain on [81] the divine road are dead : they are alive near their Lord and are sustained by him."1 In regard to the misera ble spirits, the apostle of God came to the infidels who had been slain in the battle of Bader,2and called upon each by name, and said, "O ! such a one, son of such a one, I have found the victory and triumph which my Lord promised. And you, have you found that latter end and torment of which the Lord assured you, or have you not found it ?" His honored companions having remarked to him, "they are dead and how can they hear and how can they speak ?", the glory of the world replied, "By the truth of God who has commissioned me to be a true prophet, they are better a ble to hear than yourselves : there is only this difference, that they are not a ble to answer." And the prophet of God declared that the spirits of martyrs are in lanterns under the empyrean : and according to another account that they are suspended to the fruits of the trees of Paradise in the craws of green birds. In brief, whoever will study carefully the verses of the Koran, the Traditions and recollections that have reached us respecting death, and will consider the well substantiated accounts of the movements of the dead in grave yards, he will know, in a manner that should remove all doubt, that the dead clearly do not become non-existent....
Hence it happens, that when a person becomes breathless and is entranced, as sometimes happens in the first exercises among the Soofees, he has a delightful vision of the state after death, notwithstanding the animal spirit continues in the enjoyment of health. Yet if, while in that state, fear and terror should happen to predominate and deprive him of feeling and motion, and if he become so far like the dead that he perceives no external object, the same [82] things may be revealed to him which are revealed to others after death. It is sometimes permitted, after he returns from that state to the sensi ble world, that all he has seen should remain in his memory, or that if he does not remember it, traces of it should remain in his mind. If he saw hell, he will retain traces of despondency, sadness, heaviness of spirit, suspicion and melancholy. If in the treasury of his imagination he has preserved these traces, it is lawful for him to communicate them to others....
--
If you say, O student of the mysteries, that "the torments of the grave are occasioned by the relations arising from this present world, from which no one can be exempt, [85] since every one has either children, a house, horses or servants, and that it results, without doubt, in causing a feeling of dependence upon them: and hence, no person will be a ble to escape the torments of the grave," we observe, in reply, that what yon say is correct, but then there are persons who have relations of dependence upon the world, and who always desire death from the Lord God. The prophets themselves did not puss away from the world until they longed for death. You should know also, that the rich who are attached to this world are of two classes. One class includes those, who although they have a love for the world, yet they love the blessed God more. Au illustration of the character of men of this class, may be found in the man who owns a house in each of two cities; while living in one of them he has no longing to remove to the other. But it happens that an office is conferred upon him in that other city, and immediately he is overjoyed, and is eager to go there, and makes every preparation to remove thither and to forsake his first house. His longing for an office, leads him to move, and takes away all desire of remaining where he was previously. Now although men of this class have an inclination to the world, yet as on the other side the love of God preponderates, they prefer to go to the future world, and would not indeed, if it were possi ble to do otherwise, remain here a day. When persons of this class die, whose affections preponderate towards the other world, they do not experience the torments of the grave.
The other class, beloved, includes those who are entirely absorbed in the love of the world, and of pleasure. This class cannot escape from the torments of the grave, as the Lord in his everlasting word declares: "There are none of you who will not be precipitated."1But some of this class occasionally have a leaning towards eternal truth, especially [86] if there is any trace of the love of God remaining in their hearts, and when they are about to leave the world, they forget it and never more yearn towards it. In that case they also are saved from the tribulations of the grave. A picture of this class is found in the person who also'has a house in each of two cities, and as long as he is living in the one, he has no longings for the other. But at last some necessity compels him to quit his first house, and to go and reside in the second. After a few days residence, the love he had for the first house dies away from his heart and it appears better to him not to return thither. This class suffer torment in the grave up to the point where they forget the world, but after familiarizing themselves with the mansions of the future world, they are freed from their pain. Those, however, whose hearts were immersed in the pleasures and cares of the world, and whose hearts bore no trace of the love of God, or of thought fulness for the future world, and who preferred this world to the other, will never be delivered from torment.
1.04 - Relationship with the Divine, #Words Of The Mother II, #The Mother, #Integral Yoga
Be in peace my blessings are with you.
13 July 1966
1.04 - Religion and Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
With blessings.
Religious thought cannot be used unless it is liberated from the influence of religions.
--
This morning after Pranam, Thou blest me with four flowers of Sincerity. I feel that there is special significance
Religion and Occultism
1.04 - Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
And hark! here comes the cattle-train bearing the cattle of a thousand hills, sheepcots, sta bles, and cow-yards in the air, drovers with their sticks, and shepherd boys in the midst of their flocks, all but the mountain pastures, whirled along like leaves blown from the mountains by the September gales. The air is filled with the bleating of calves and sheep, and the hustling of oxen, as if a pastoral valley were going by. When the old bell-wether at the head rattles his bell, the mountains do indeed skip like rams and the little hills like lambs. A car-load of drovers, too, in the midst, on a level with their droves now, their vocation gone, but still clinging to their useless sticks as their badge of office. But their dogs, where are they? It is a stampede to them; they are quite thrown out; they have lost the scent. Methinks
I hear them barking behind the Peterboro Hills, or panting up the western slope of the Green Mountains. They will not be in at the death.
1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
Original Sin, fallen from grace, conscious of life and the borders of life, irretrievably blessed and cursed
with knowledge of good and evil. The ability to develop such knowledge appears in this story as a
1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
I shall now give an example of the Mother's considera ble courage in taking up the charge of a patient suffering from throat cancer. This man, a devotee, arrived from outside. He had refused all medical aid and turned down all entreaties of his relatives for the accepted treatment. He wanted only to be cured by the Mother or to die here. He was very thin, of a nervous type and his general health was poor. I was asked to supervise the case and give daily reports to the Mother and Sri Aurobindo. We shall see in the chapter 'God Departs' another devotee seeking entire refuge in them and being cured of a mysterious illness that endangered her life. I must admit frankly that I was stunned by the Mother's boldness and could not have an unreserved faith. Either in this context or another, I had asked the Mother and Sri Aurobindo if they had cured cancer by their Force. The Mother replied firmly, "Not only cancer, other diseases too, pronounced incura ble by the doctors. Isn't it so?" She asked Sri Aurobindo, as if looking for confirmation; he nodded. The Mother once said that there is hardly a disease that Yoga cannot cure. Sri Aurobindo also wrote, "Of course it [Yoga] can, but on condition of faith or openness or both. Even a mental suggestion can cure cancer with luck of course, as is shown by the case of the woman operated on unsuccessfully for cancer, but the doctors lied and told her it had succeeded. Result, cancer symptoms all ceased and she died many years afterwards of another illness altogether," Here was a patient, then, who came with faith in the Mother. I began to do my duty regularly. At first the patient came for Pranam to the Mother. I witnessed her intense concentration and preoccupation with the case. While listening to the report, she would suddenly go into a trance and Sri Aurobindo would intently watch over her. Once she was on the point of falling down. Sri Aurobindo stretched both his arms, exclaiming "Ah!" The Mother regained her control. Things seemed to be moving at a slow pace. If some symptoms improved, new ones appeared; the condition fluctuated from day to day. Some days passed in a comparative restfulness. Our help was mostly psychological: to give courage and instil faith. If some progress was noticed, I would with a cheerful face report it to the Mother. She would just listen quietly. Meanwhile letters from the relatives urged the patient to return. When the Mother heard about it, she replied, "If I can't cure it, there is none who can." The fight continued, it was a grim encounter, indeed. As a result of the Mother's steady Force, things looked bright and I felt we had turned the corner. The Mother kept her vigil and wasted no words. After the February Darshan, however, the picture changed for no apparent reason. The patient went gradually down-hill and in a month or two, life petered out. The patient was brought before the Mother to have her last blessings. She came down and with her soothing touch and the balm of her divine smile wiped away all his distress and made his passage peaceful. Later when I asked Sri Aurobindo the reason for this unaccounta ble reversal, he replied, "After the Darshan his faith got shaken and he could not get it back." Cancer of the throat is a scourge; one cannot eat, drink or speak; breathing becomes difficult. Let us remember Sri Ramakrishna's classical example. To keep a steady faith needs a heroic will which how many can have? Besides, the family surroundings also were not very congenial.
I remember Nishikanto, a sadhak-poet, who fell seriously ill after being cured of an equally serious illness. The Mother giving the occult reason told me that when he came to her on his birthday, she saw a definite crack in his faith. But a man of quite a different temperament, he pulled himself up, while the cancer-patient could not. "Why take up such a case at all?" one may ask. Well, it was the patient who made the choice; he had no faith in the usual medico-surgical treatment whose efficacy is at best doubtful. Here, he had at least the unique opportunity to live under the Mother's and Sri Aurobindo's direct care and supervision. For a bhakta, there cannot be a greater boon. If he lives, it will be glorious; if he dies, he will have a better life in the next birth.
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The next day, there was a sudden good turn putting the patient beyond the danger zone. Synchronous with the Mother's coming down to give general blessings, he went into a sound sleep with the temporary cessation of the hiccough. It was at this time that I felt that he had crossed the danger line. Sri Aurobindo, confirming my feelings, wrote, "There was something a sense of a danger passed and a Force put out.... There is a change in so far as S's physical has begun to respond while before it was not responsive at all. There is no longer the predominance of the dark forces that there was before. But the response has to increase before one can be absolutely sure of the result. The obstinacy of the hiccough is a dark point that ought to disappear."
After a long and strenuous vigil, the Mother's and Sri Aurobindo's unflagging concentration, daily reports of the progress, the homeopath's blunders and effective medicines, the patient recovered. I did not know really to whom the credit went to the Force or the homeopath. There was a supposition also that the patient's complete surrender to the Mother had made this miracle possi ble. I had given up all hope of recovery when I saw him vomiting such a lot of blood. Surgical intervention was out of the question, for the local hospital surgeon was not very competent. Sri Aurobindo suggested it by way of keeping ourselves on the safe side of the law, since we had no legal authority to practise. Neither had I much faith in the homeopath when the case was handed over to him, though he had made a big name in the town. One thing I must say in favour of the patient, that he never lost hope and was throughout conscious. If I was in an anxiety he would give me hope saying, "Doctor, don't think that I am going to die." Sri Aurobindo wrote to me, "The man has a belief in yoga-force and that helps." In this predicament I wanted a straight answer from Sri Aurobindo as to which factor played the dominant part in the cure the Force or the doctor. I was doubtful about the latter because he had committed many blunders which were recognised by Sri Aurobindo and they had to be counter acted by the Force. The illuminating answer I received from him is as follows, "It was only when the heart began to misbehave seriously, that, as often happens, in response to the danger a big Force began to come down and S's body also responded it was that response that saved him, not any surrender... I think the Force can take more credit than R's medicines, although the latter were very useful, one might say an indispensa ble assistance. Yet it was whenever a big Force came in that S made a bound forward and each time on the lines indicated by the Force, first the heart's recovery, next the deliverance of the liver, third the overcoming of the hyperacid excesses. R was an obstacle as well as a help, twice. First, in his confounded decision to encourage 'yellow fever' the bile had to be cleared out of course, but not in that dangerous way; next in his "lime juice" excesses, the orange-juice was useful, but frantically overdone. As soon as he dropped his first mistake, the bile set itself right as soon as he dropped his second to some extent and administered orange juice + medicine reasonably, the rest ameliorated.... If so, it was because the Force got a chance to work straight helped and not impeded."
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Here is another small instance, gathered from the private diary of a young sadhika, to show how the Mother in the midst of her crammed activities found time to push individuals or groups on the path of their soul's aspiration. She used to see ten or twelve young girls in the evening at about 8 p.m. before she came down for meditation. But many a day they had to wait for hours, even up to 10 p.m. They would feel hungry or sleepy and had to go without their dinner, for the meditation followed immediately after their meeting. One day one of them lost patience and went away, leaving her flowers in a dish for the Mother. Just then, the Mother came. The girls were very much struck by this coincidence. What a test, they thought! As soon as one girl approached the Mother, the Mother asked, "Who has left this dish of flowers here? Oh, is it X? You really surprise me! You can't wait even a little while for me, you get so impatient? Do you know how the gods and goddesses yearn to have my darshan, and the saints and sages consider themselves most blessed when they see me in their meditation even for a minute?"
"But, Mother," replied the girl, "we look upon you as our friend. When we stand under the shelter of a tree, do we think of it giving us a cool shade?" That sweet answer disarmed the Mother completely and she immediately took her into her arms.
We have seen her coming drenched in perspiration from her game of tennis and taking French translation classes soon after, or going to the sports ground to watch our tournaments, herself taking down the names and scores of each participant, her spiritual force acting simultaneously, protecting, sustaining and inspiring all, her very Presence electrifying the atmosphere with a divine energy and quietude. She would hold one end of the tape at the terminus in the running competitions. She had even gone out to watch our team playing friendly matches with outside clubs. Twice she witnessed the Calcutta Mohan Bagan football team's display and was so impressed by it that she changed her opinion of the game. She had considered it a rough, vital play where one was bound to get some injury; in fact, that was what happened with our young players. But the spectacular display by the Calcutta team playing such a clean game made her remark, "I didn't know that football could be played in such a clean manner!" All the players came for the Mother's blessings and presented to her the new football they had won. Then returning from all these functions to the Playground, she continued her daily round of interviews, watching the marching, taking classes or distributing sweets to all the Ashramites, till about 9.00 p.m.! This was her programme throughout the year; one activity or another filled up every moment and, mind you, this continued till her 80th year!
Where did she get all this energy from? Her body was frail, food and sleep were medically quite inadequate to copewith her super-abundant vitality. "Do you think I live on these frugal meals alone? One can draw any amount of energy from universal Nature," she once said. Here we are face to face with the Divine Energy, the Shakti incarnate. Like Sri Aurobindo with regard to his massive correspondence, she could say, "If for nothing else, at least for my intermina ble activity, I should be called an Avatar!"
1.04 - The First Circle, Limbo Virtuous Pagans and the Unbaptized. The Four Poets, Homer, Horace, Ovid, and Lucan. The Noble Castle of Philosophy., #The Divine Comedy, #Dante Alighieri, #Christianity
Or by another's, who was blessed thereafter?"
And he, who understood my covert speech,
--
And others many, and he made them blessed;
And thou must know, that earlier than these
1.04 - The Fork in the Road, #On the Way to Supermanhood, #Satprem, #Integral Yoga
But perhaps the summit is not located up above. Perhaps it is everywhere here, at ground level, simply covered up by the Machine and all our successive evolutionary layers, like the diamond in its matrix. If the path of ascent is the only way out, then we all had better get out once and for all. And if the saint really is the triumph of the ape, one may doubt that evolution will ever reach its satisfying, and blessed, goal, and that the entire earth will become hallowed. What then of the others, those who balk at saintliness? We do not believe that evolution's ultimate design is a moralistic sorting out of the elect and the damned. Evolution is not moralistic; it just is, and it grows its entire tree so all its flowers can produce blossoms. Evolution is not ascetic; it embraces everything sumptuously and opulently. Evolution has not deserted the earth, or it would never have started on earth. Nature is not incoherent; she is wiser than our mental coherence, wiser even than our saintliness.
But she is slow. That is her shortcoming.
1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
Indra and Varuna are called to give victory, because both of them are samrat. The words samrat & swarat have in Veda an ascertained philosophical sense.One is swarat when, having self-mastery & self-knowledge, & being king over his whole system, physical, vital, mental & spiritual, free in his being, [one] is a ble to guide entirely the harmonious action of that being. Swarajya is spiritual Freedom. One is Samrat when one is master of the laws of being, ritam, rituh, vratani, and can therefore control all forces & creatures. Samrajya is divine Rule resembling the power of God over his world. Varuna especially is Samrat, master of the Law which he follows, governor of the heavens & all they contain, Raja Varuna, Varuna the King as he is often styled by Sunahshepa and other Rishis. He too, like Indra & Agni & the Visvadevas, is an upholder & supporter of mens actions, dharta charshaninam. Finally in the fifth sloka a distinction is drawn between Indra and Varuna of great importance for our purpose. The Rishi wishes, by their protection, to rise to the height of the inner Energies (yuvaku shachinam) and have the full vigour of right thoughts (yuvaku sumatinam) because they give then that fullness of inner plenty (vajadavnam) which is the first condition of enduring calm & perfection & then he says, Indrah sahasradavnam, Varunah shansyanam kratur bhavati ukthyah. Indra is the master-strength, desira ble indeed, (ukthya, an object of prayer, of longing and aspiration) of one class of those boons (vara, varyani) for which the Rishis praise him, Varuna is the master-strength, equally desira ble, of another class of these Vedic blessings. Those which Indra brings, give force, sahasram, the forceful being that is strong to endure & strong to overcome; those that attend the grace of Varuna are of a loftier & more ample description, they are shansya. The word shansa is frequently used; it is one of the fixed terms of Veda. Shall we translate it praise, the sense most suita ble to the ritual explanation, the sense which the finally dominant ritualistic school gave to so many of the fixed terms of Veda? In that case Varuna must be urushansa, because he is widely praised, Agni narashansa because he is strongly praised or praised by men,ought not a wicked or cruel man to be nrishansa because he is praised by men?the Rishis call repeatedly on the gods to protect their praise, & Varuna here must be master of things that are praiseworthy. But these renderings can only be accepted, if we consent to the theory of the Rishis as semi-savage poets, fee ble of brain, vague in speech, pointless in their style, using language for barbaric ornament rather than to express ideas. Here for instance there is a very powerful indicated contrast, indicated by the grammatical structure, the order & the rhythm, by the singular kratur bhavati, by the separation of Indra & Varuna who have hitherto been coupled, by the assignment of each governing nominative to its governed genitive and a careful balanced order of words, first giving the master Indra then his province sahasradavnam, exactly balancing them in the second half of the first line the master Varuna & then his province shansyanam, and the contrast thus pointed, in the closing pada of the Gayatri all the words that in their application are common at once to all these four separated & contrasted words in the first line. Here is no careless writer, but a style careful, full of economy, reserve, point, force, and the thought must surely correspond. But what is the contrast forced on us with such a marshalling of the stylists resources? That Indras boons are force-giving, Varunas praiseworthy, excellent, auspicious, what you will? There is not only a pointless contrast, but no contrast at all. No, shansa & shansya must be important, definite, pregnant Vedic terms expressing some prominent idea of the Vedic system. I shall show elsewhere that shansa is in its essential meaning self-expression, the bringing out of our sat or being that which is latent in it and manifesting it in our nature, in speech, in our general impulse & action. It has the connotation of self-expression, aspiration, temperament, expression of our ideas in speech; then divulgation, publication, praiseor in another direction, cursing. Varuna is urushansa because he is the master of wide self-expression, wide aspirations, a wide, calm & spacious temperament, Agni narashansa because he is master of strong self-expression, strong aspirations, a prevailing, forceful & masterful temperament;nrishansa had originally the same sense, but was afterwards diverted to express the fault to which such a temper is prone,tyranny, wrath & cruelty; the Rishis call to the gods to protect their shansa, that which by their yoga & yajna they have been a ble to bring out in themselves of being, faculty, power, joy,their self-expression. Similarly, shansya here means all that belongs to self-expression, all that is wide, no ble, ample in the growth of a soul. It will follow from this rendering that Indra is a god of force, Varuna rather a god of being and as it appears from other epithets, of being when it is calm, no ble, wide, self-knowing, self-mastering, moving freely in harmony with the Law of things because it is aware of that Law and accepts it. In that acceptance is his mighty strength; therefore is he even more than the gods of force the king, the giver of internal & external victory, rule, empire, samrajya to his votaries. This is Varuna.
We see the results & the conditions of the action ofVaruna in the four remaining verses. By their protection we have safety from attack, sanema, safety for our shansa, our rayah, our radhas, by the force of Indra, by the protecting greatness of Varuna against which passion & disturbance cast themselves in vain, only to be destroyed. This safety & this settled ananda or delight, we use for deep meditation, ni dhimahi, we go deep into ourselves and the object we have in view in our meditation is prarechanam, the Greek katharsis, the cleansing of the system mental, bodily, vital, of all that is impure, defective, disturbing, inharmonious. Syad uta prarechanam! In this work of purification we are sure to be obstructed by the powers that oppose all healthful change; but Indra & Varuna are to give us victory, jigyushas kritam. The final result of the successful purification is described in the eighth sloka. The powers of the understanding, its various faculties & movements, dhiyah, delivered from self-will & rebellion, become obedient to Indra & Varuna; obedient to Varuna, they move according to the truth & law, the ritam; obedient to Indra they fulfil with that passivity in activity, which we seek by Yoga, all the works to which mental force can apply itself when it is in harmony with Varuna & the ritam. The result is sharma, peace. Nothing is more remarka ble in the Veda than the exactness with which hymn after hymn describes with a marvellous simplicity & lucidity the physical & psychological processes through which Indian Yoga proceeds. The process, the progression, the successive movements of the soul here described are exactly what the Yogin experiences today so many thousands of years after the Veda was revealed. No wonder, it is regarded as eternal truth, not the expression of any particular mind, not paurusheya but impersonal, divine & revealed.
1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Msenads of poetry and mythology, among more beautiful proofs of their superhuman character, have always to tear bulls in pieces and taste of the blood. The reader will also recall to mind the fair promise of Lord Dunsany's most interesting story, The blessing of Pan.
In India we see the sacred bull revered as typifying Shiva in his creative aspect ; also as glyphed in their temples by an erect Lingam. Here, the Goddess of Marriage, and
1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
Homage to the Crown of the blessed One,
To her who enjoys the infinite and victory,
--
We receive thus the blessing that purifies us,
makes us accumulate merit, protects us, and helps us
--
HOMAGE TO THE CROWN OF THE bleSSED ONE,
To HER WHO ENJOYS THE INFINITE AND VICTORY,
--
THE CROWN OF THE bleSSED ONE: it is said that
Tara's praise was uttered by the Buddha ( blessed One)
--
buddhas. The Crown of the blessed One designates
the crown protuberance as well as metaphorically the
--
of the blessed One [Vairochana], to her who enjoys the
infinite [of the benefits] and victory [brought by the
1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
are seen with crushed and bleeding heads caught between
its teeth of power; the nations are rushing to destruction
1.050 - Qaf, #Quran, #unset, #Zen
9. And We brought down from the sky blessed water, and produced with it gardens and grain to harvest.
10. And the soaring palm trees, with clustered dates.
1.052 - The Mount, #Quran, #unset, #Zen
27. But God blessed us, and spared us the agony of the Fiery Winds.
28. Before this, we used to pray to Him. He is the Good, the Compassionate.”
1.054 - The Moon, #Quran, #unset, #Zen
35. A blessing from Us. Thus We reward the thankful.
36. He had warned them of Our onslaught, but they dismissed the warnings.
1.055 - The Compassionate, #Quran, #unset, #Zen
78. blessed be the name of your Lord, Full of Majesty and Splendor.
1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Holy One, blessed be He, sends a deyooknah, a phantom or shadow image, like the likeness of a man. It is designed in the Divine Image ( tselern ) ... and in that tselern the child of man is created ... in this tselern he develops, as he grows, and it is with this tselern, again, that he departs from this life." y
The postulate of the Astral body grows out of the con- sideration that in the physical body we find a " some- thing " besides matter ; something changing, it is true, but undoubtedly one and the same thing from birth to death.
1.05 - AUERBACHS CELLAR, #Faust, #Johann Wolfgang von Goethe, #Poetry
Should his good-night in lustful gallop bleat her!
A fellow made of genuine flesh and blood
--
The maids were bitten and bled.
And they did not dare to brush them,
1.05 - BOOK THE FIFTH, #Metamorphoses, #Ovid, #Poetry
That blessing on the rocks, where fix'd she lay:
But now let Perseus bear his prize away,
--
To him I owe it, that my age is bless'd
Still with a child: Nor think that I prefer
--
You, Queen, are welcome, and we Muses blest.
What Fame has publish'd of our spring is true,
--
And this my seat, o gracious Goddess, bless:
This island why I love, and why I crost
--
These gifts, the greatest of all blessings, sends.
The grain she gives if in your soil you sow,
1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
following passage: "Even so said the Holy One, blessed be He:
If I create the world on the basis of mercy alone, its sins will be
--
Ishmael, my son, bless me! And I answered him: May it be Thy
will that Thy mercy may suppress Thy anger, and that Thy com-
1.05 - Hymns of Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
13. O King, O Fire, let me enjoy by thee and thy princehood of the riches many riches in many ways; for, O Fire of many blessings, there are many treasures for thy worshipper in thee, the King.
SUKTA 2
--
harmless, rich with many blessings, the Seer who knows all
births that are.
1.05 - On painstaking and true repentance which constitute the life of the holy convicts; and about the prison., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
Some often expressed their doubts to each other and said: Are we accomplishing anything brothers? Are we obtaining our requests? Will the Lord accept us again? Will He open to us? And to this others would reply: Who knows, as our brothers the Ninevites said, if God will repent8 and will deliver us even from great punishment? In any case, let us do our part. And if He opens the door, well and good. And if not, blessed is the Lord God who in His justice has closed the door to us. At least let us persist in knocking at the door till the end of our life. Perhaps He will open to us for our great assiduity and importunity.9 Therefore they exhorted one another, saying: Let us run, brothers, let us run. For we need to run, and to run hard, because we have fallen behind our holy company. Let us run, and not spare this our foul and wicked flesh, but let us kill it as it has killed us.
And that is what these blessed ones who had been called to account were actually doing. From the number of their prostrations their knees seemed to have become wooden, their eyes dim and sunk deep within their sockets. They had no hair. Their cheeks were bruised and burnt by the scalding of hot tears. Their faces were pale and wasted. They were quite indistinguisha ble from corpses. Their breasts were livid from blows; and from their frequent beating of the chest, they spat blood. Where was to be found in this place any rest on beds, or clean or starched clothes? They were all torn, dirty and covered with lice. In comparison with them, what are the sufferings of the possessed, or of those weeping for the dead, or of those living in exile, or of those condemned for murder? Their involuntary torture and punishment is really nothing in comparison with this voluntary suffering. I ask you, brothers, not to regard all this as a made-up story.
1 Psalm lxxix, 4.
--
For I shall certainly not hide this most moving lowliness in these blessed men, and their contrite love for God and repentance. When one of these good inhabitants of the land of repentance was about to go to God and stand before the impartial tribunal, then as soon as he saw that his end was at hand, he would beg the great abbot through the superior set over them with adjurations not to give him human burial, but to fling him, like an irrational animal, into a river bed or to give him up to wild beasts in the fields. And this was often done by that lamp of discernment who would order the dead to be carried out without any psalmody or honour.
Most terri ble and pitiful was the sight of their last hour. When his fellow-defaulters learnt that one of their number was ready to precede them by finishing his course, they gathered round him while his mind was still active and with thirst, with tears, with love, with a tender look and sad voice, shaking their heads, they would ask the dying man, and would say to him, burning with compassion: How are you, brother and fellow criminal? What will you say? What do you hope? What do you expect? Have you accomplished what you sought with such labour or not? Has the door been opened to you, or are you still under judgment? Have you attained your object, or not yet? Have you received any sort of assurance, or is your hope still uncertain? Have you obtained freedom, or is your thought clouded with doubt? Have you felt any enlightenment in your heart or is it still dark and ashamed? Has any inner voice said: Behold thou art made whole,1 or: Thy sins are forgiven thee, 2or: Thy faith has saved thee?3 Or, have you heard a voice like this: Let the sinners be turned into hell,4 and: Bind him hand and foot, and cast him into the outer darkness,5 and again: Let the wicked man be removed that he may not see the glory of the Lord?6 What, quite simply, can you say, brother? Tell us, we beg you, that we too may know in what state we shall be. For your time is already closed, and you will never find another opportunity. To this some of the dying would reply: blessed is God who has not turned away my prayer, nor His mercy from me. 7Others again: blessed is the Lord, who has not given us for a prey to their teeth.8 Others said dolefully: Will our soul pass through the impassa ble water9 of the spirits of the air?not having complete confidence, but looking to see what would happen in that rendering of accounts. Others still more dolefully would answer and say: Woe to the soul that has not kept its vow intact! In this hour, and in this only, it will know what is prepared for it.
But when I had seen and heard all this among them, I nearly despaired of myself, seeing my own indifference and comparing it with their suffering. For what a place and habitation theirs was! All dark, reeking, filthy and squalid. It was rightly called the prison and house of convicts. The very sight of the place was sufficient to teach all penitence and mourning. But what is hard and intolera ble for others becomes easy and accepta ble for those who have fallen away from virtue and spiritual riches. For the soul that has lost its former confidence; that has lost hope of dispassion; that has broken the seal of chastity; that has allowed its treasury of gifts to be robbed; that has become a stranger to divine consolation; that has rejected the commandment of the Lord; that has extinguished the beautiful fire of spiritual10 tears, and is wounded and pierced with sorrow by the remembrance of this will not only undertake the above-mentioned labours with all readiness, but will even devoutly resolve to kill itself
--
with works of penance, if only there is in it a remnant of a spark of love or fear of the Lord. Such, in truth, were these blessed men. For keeping these things in mind, and considering the height of virtue from which they had fallen, they would say: We remember the days of old1 and that fire of our zeal. Some would cry to God: Where are Thine ancient mercies, O Lord, such as Thou didst reveal to our soul in Thy truth? Remember the reproach and hardships of Thy servants.2 And another would say: O that I were reinstated as in times past, in the days of the months when God watched over me, when the lamp of His light shone over the head of my heart!3
How they would recall their former attainments! And be- wailing them as if they were children that had died, they would say: Where is my purity of prayer? Where is its boldness? Where the sweet tears instead of the bitter? Where is the hope of perfect chastity and purification? Where is the expectation of blessed dispassion? Where is my faith in the shepherd? Where is the effect of his prayer in us? All this is lost, and has slipped away as if it had never appeared, and has vanished as if it had never been.
And some prayed to become possessed by devils; others begged the Lord that they might fall into epilepsy;4 some wished to lose their eyes and present a pitiful spectacle; others, to become paralyzed, only that they might not experience sufferings hereafter. And I, my friends, found so much pleasure in their grief that I forgot myself, and was wholly rapt in mind, and could not contain myself.
Having stayed for thirty days in the prison, impatient as I am, I returned to the great monastery and the great shepherd. And when he saw that I was quite changed and had not yet come to myself like a wise man he understood what this change meant and said: Well, Father John, did you see the struggles of those who labour at their task? I replied: I saw them, Father, and I was amazed; and I consider those fallen mourners more blessed than those who have not fallen and are not mourning over themselves; because as a result of their fall, they have risen by a sure resurrection. That is certainly so, he said; and his truthful tongue related to me this story: About ten years ago I had a brother here who was extremely zealous and active. And so, when I saw that he was so burning in spirit, I trem bled for him lest the devil out of envy should trip his foot against a stone, as he sped along on his course as is apt to happen to those who walk swiftly. And that is just what happened. Late one evening he came to me, showed me the open wound, wanted plaster, asked for cauterization, and was very alarmed. Then, when he saw that the doctor did not wish to make too severe an incision (because he deserved sympathy), he flung himself on the ground, embraced my feet, moistened them with abundant tears, and asked to be shut in the prison which you saw. It is impossi ble for me not to go there, he cried. Finally a rare and most unusual thing among the sickhe urged the doctor to change his kindness to sternness, and with all haste he went to the penitents and became their companion and fellow sufferer. The grief that springs from the love of God pierced his heart as with a sword and on the eighth day, he departed to the Lord, asking that he should not be given burial. But I brought him here, and buried him among the fathers, as he deserved, be cause after his week of slavery, on the eighth day he was released as a free man.5 And there is one who knows for certain that he did not rise from my foul and wretched feet before he had won Gods favour. And no wonder! For having received in his heart the faith of the harlot in the Gospel, he moistened my lowly feet with the same assurance. All things are possi ble to him who believes, said the Lord.6 I have seen impure souls raving madly about physical love; but making their experience of carnal love a reason for repentance, they transferred the same love to the Lord; and, over coming all fear, they spurted themselves insatiably into the love of God. That is why
1 Psalm cxlii, 5.
--
The sorrowful humility of penitents is one thing; the condemnation of the conscience of those who are still living in sin is another; and the blessed wealth of humility which the perfect attain by the action of God is yet another. Let us not be in a hurry to find words to describe this third kind of humility, for our effort will be in vain. But a sign of the second is the perfect bearing of indignity. Previous habit often tyrannizes even over him who deplores it. And no wonder! The account of the judgments of God and our falls is shrouded in darkness, and it is impossi ble to know which are the falls that come from carelessness, and which from providential abandonment, and which from Gods turning away from us. But someone told me that in the case of falls which come to us by Divine Providence we acquire a swift revulsion from them, because He who delivers us does not allow us to be held for long. And let us who fall wrestle above all with the demon of grief. For he stands by us at the time of our prayer, and by reminding us of our former favour with God, he tries to divert our attention from prayer.
Do not be surprised that you fall every day; do not give up, but stand your ground courageously. And assuredly the angel who guards you will honour your patience. While a wound is still fresh and warm it is easy to heal, but old, neglected and festering ones are hard to cure, and require for their care much treatment, cutting, plastering and cauterization. Many from long neglect become incura ble. But with God all things are possi ble.3
--
In the case of cowardly and slothful people, the falls that occur after our call are hard to bear; they crush the hope of dispassion and persuade us to regard our rising from the pit of sin as a state of blessedness. Look, look! For certainly we do not return by the way we went astray, but by another shorter route.
I saw two men travelling to the Lord in the same way and at the same time. One of them was old and more advanced in labours; but the other was his disciple and soon outran the elder and came first to the sepulchre of humility.1
1.05 - Pratyahara and Dharana, #Raja-Yoga, #Swami Vivkenanda, #unset
Those who really want to be Yogis must give up, once for all, this nibbling at things. Take up one idea. Make that one idea your life think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success, and this is the way great spiritual giants are produced. Others are mere talking machines. If we really want to be blessed, and make others blessed, we must go deeper. The first step is not to disturb the mind, not to associate with persons whose ideas are disturbing. All of you know that certain persons, certain places, certain foods, repel you. Avoid them; and those who want to go to the highest, must avoid all company, good or bad. Practise hard; whether you live or die does not matter. You have to plunge in and work, without thinking of the result. If you are brave enough, in six months you will be a perfect Yogi. But those who take up just a bit of it and a little of everything else make no progress. It is of no use simply to take a course of lessons. To those who are full of Tamas, ignorant and dull those whose minds never get fixed on any idea, who only crave for something to amuse them religion and philosophy are simply objects of entertainment. These are the unpersevering. They hear a talk, think it very nice, and then go home and forget all about it. To succeed, you must have tremendous perseverance, tremendous will. "I will drink the ocean," says the persevering soul, "at my will mountains will crum ble up." Have that sort of energy, that sort of will, work hard, and you will reach the goal.
previous chapter: 1.04 - The Control of Psychic Prana
1.05 - Prayer, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
of your omnipresence, a blessed desire to go on
advancing, discovering, fashioning and experi-
1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
enjoying for the present the blessings that we do have without looking at the dragon or the mice; it lies
in licking the honey as best we can, especially in those places where there is the most honey on the bush.
--
And youll find nothing better to respond with than a lamblike bleat: Me? What for?
Thats what arrest is: its a blinding flash and a blow which shifts the present instantly into the past
--
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and
pray for them which despitefully use you, and persecute you;
--
day: wherefore the Lord blessed the sabbath day, and hallowed it542.
Honour thy father and thy mother.
--
set peoples hearts vibrating with love for Him. He holds His hands out to them, blesses them, and just
from touching Him, or even His clothes, comes a healing power. An old man who has been blind from
--
wilderness, fed upon roots and locusts, that I, too, blessed the freedom which You bestowed upon men,
and that I, too, was prepared to take my place among the strong chosen ones, aspiring to be counted
--
tragedy of each individual human life, forever blessed and cursed by society, forever threatened and
redeemed by the unknown. To live, at this mythic level rather than to hide means the possibility of
--
existence allows for introduction of sufficiently beara ble meaning into blessed security; makes every
individual a stalwart guardian of tradition and an intrepid explorer of the unknown; insures simultaneous
--
And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell
not: for it was founded upon a rock. (Matthew 7:24-25).
--
we like to imagine ourselves to be after carefully removing all the blemishes, but the empirical ego just
as it is, with everything that it does and everything that happens to it. Everybody would like to be quit of
--
upon the water, in Genesis; the wind or breath that God blew into the adamah, the matter, to make man.
I found myself at the central point of a cathedral, in my dream and I could not escape. A cathedral is
--
thou art blessed; but if thou knowest not, thou art cursed, and a transgressor of the law [Codex Bezae ad Lucam (to
Luke) 6:4]. More information is availa ble in James M.R. (1924). Jung notes that the moral of this story is analagous to
--
ripped off whole boughs and blew them helter skelter
along the range of dust it raised before it
1.05 - The Magical Control of the Weather, #The Golden Bough, #James George Frazer, #Occultism
the rain-maker blew the water towards that part of the sky where the
clouds hung heaviest. But if fine weather was wanted, he mounted the
--
are bled by an old and influential man with a sharp flint; and the
blood, drawn from their arms below the elbow, is made to flow on the
--
same time the two bleeding men throw handfuls of down about, some of
which adheres to the blood-stained bodies of their comrades, while
--
and presage rain. Then the wizards who were bled carry away the two
stones for about ten or fifteen miles, and place them as high as
--
churches. Palm branches, blessed on Palm Sunday, had been hung on
the trees. At Solaparuta, in accordance with a very old custom, the
--
from their dams, that their plaintive bleating might touch the heart
of the god. In Kumaon a way of stopping rain is to pour hot oil in
--
the seat and symbol of life, bleeding hearts of men and animals were
presented to the sun to maintain him in vigour and ena ble him to run
--
up; if the second, it blew half a gale; if the third, a hurricane.
Indeed the Esthonians, whose country is divided from Finland only by
1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Sri Ramakrishna became intoxicated with divine love and sang: If only I can pass away repeating Durga's name, How canst Thou then, O blessed One,
Withhold from me deliverance,
--
When will you learn to lie, O mind, in the abode of blessedness, With Cleanliness and Defilement on either side of you?
Only when you have found the way
--
"Karmayoga is very hard indeed. In the Kaliyuga it is extremely difficult to perform the rites enjoined in the scriptures. Nowadays man's life is centred on food alone. He cannot perform many scriptural rites. Suppose a man is laid up with fever. If you attempt a slow cure with the old-fashioned indigenous remedies, before long his life may be snuffed out. He can't stand much delay. Nowadays the drastic 'D Gupta' mixture is appropriate. In the Kaliyuga the best way is bhaktiyoga, the path of devotion-singing the praises of the Lord, and prayer. The path of devotion alone is the religion for this age. (To the Brahmo devotees) Yours also is the path of devotion. blessed you are indeed that you chant the name of Hari and sing the Divine Mother's glories. I like your attitude. You don't call the world a dream like the non-dualists. You are not Brahmajnanis like them; you are bhaktas, lovers of God. That you speak of Him as a Person is also good. You are devotees. You will certainly realize Him if you call on Him with sincerity and earnestness."
The boat cast anchor at Kayalaghat and the passengers prepared to disembark. On coming outside they noticed that the full moon was up. The trees, the buildings, and the boats on the Ganges were bathed in its mellow light. A carriage was hailed for the Master, and M. and a few devotees got in with him. The Master asked for Keshab.
1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
Sri Aurobindo also sent messages through Mr. Shiva Rao to Mahatma Gandhi and Pandit Nehru that Cripps' offer should be accepted unconditionally. Lastly, he sent his envoy to Delhi to appeal to the Congress leaders for its acceptance, for sanity and wisdom to prevail. At this crucial moment Sri Aurobindo could not remain a passive witness to the folly that was about to be committed. His seer-vision saw that the Proposals had come on a wave of divine inspiration. The scene is still fresh in our memory. It was the evening hour. Sri Aurobindo was sitting on the edge of his bed just before his daily walking exercise. All of us were present; Duraiswamy, the distinguished Madras lawyer and disciple, was selected as the envoy, perhaps because he was a friend of Rajagopalachari, one of the prominent Congress leaders. He was to start for Delhi that very night. He came for Sri Aurobindo's blessings, lay prostrate before him, got up and stood looking at the Master with folded hands and then departed.
He was carrying with him an urgent appeal by Sri Aurobindo to the Congress Working Committee. Sisir Kumar Mitra reports in The Liberator, "the viewpoints which Sri Aurobindo instructed his envoy to place before the Congress leaders...(1) Japan's imperialism being young and based on industrial and military power and moving westward, was a greater menace to India than the British imperialism which was old, which the country had learnt to deal with and which was on the way to elimination. (2) It would be better to get into the saddle and not be particular about the legal basis of the power. Once the power came into our hands and we occupied seats of power, we could establish our positions and assert ourselves. (3) The proposed Cabinet would provide opportunities for the Congress and the Muslims to understand each other and pull together for the country's good, especially at that time of the crisis. (4) The Hindu Mahasabha also being represented, the Hindus, as such would have a chance of proving their capacity to govern India not only for the benefit of the Hindus but for the whole country. (5) The main pro blem was to organise the strength of India in order to repel the threatened aggression."
1.067 - Sovereignty, #Quran, #unset, #Zen
1. blessed is He in whose hand is the sovereignty, and Who has power over everything.
2. He who created death and life—to test you—as to which of you is better in conduct. He is the Almighty, the Forgiving.
1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
worse!) ... The long-term future is bleak: entropy will con
tinue to increase ... Every physical process in the universe
--
is direction. This is the bleakness we have to accept as we
peer deeply and dispassionately into the heart of the Uni
1.06 - BOOK THE SIXTH, #Metamorphoses, #Ovid, #Poetry
O'er pastures green his bleating flock he feeds,
There Bacchus, imag'd like the clust'ring grape,
--
They fell together bleeding on the plain;
Then both their languid eye-balls faintly roul,
--
There fix'd, she stands upon a bleaky hill,
There yet her mar ble cheeks eternal tears distil.
--
Stop'd short, and bless'd my self, and then went on;
Yet I enquir'd to whom the altar stood,
--
A seeming blessing, which a curse compleats.
Tereus surveys her with a luscious eye,
--
And by their mouth a blessing recommends;
While, in a voice with dire forebodings broke,
--
She pants and trem bles, like the bleating prey,
From some close-hunted wolf just snatch'd away;
--
And on its flank regards the bleeding wound.
Or, as the tim'rous dove, the danger o'er,
1.06 - LIFE AND THE PLANETS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
But let us boldly state it: this bleak vista is not only so discour-
98 THE FUTURE OF MAN
1.06 - Magicians as Kings, #The Golden Bough, #James George Frazer, #Occultism
generally to procure any blessing or curse for which the applicant
was willing to pay a sufficient price."
--
the blessings that attend the reign of a just king "fine weather,
calm seas, crops abundant, and trees laden with fruit." On the other
1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
It is by losing the egocentric life that we save the hitherto latent and undiscovered life which, in the spiritual part of our being, we share with the divine Ground. This new-found life is more abundant than the other, and of a different and higher kind. Its possession is liberation into the eternal, and liberation is beatitude. Necessarily so; for the Brahman, who is one with the Atman, is not only Being and Knowledge, but also Bliss, and, after Love and Peace, the final fruit of the Spirit is Joy. Mortification is painful, but that pain is one of the pre-conditions of blessedness. This fact of spiritual experience is sometimes obscured by the language in which it is described. Thus, when Christ says that the Kingdom of Heaven cannot be entered except by those who are as little children, we are apt to forget (so touching are the images evoked by the simple phrase) that a man cannot become childlike unless he chooses to undertake the most strenuous and searching course of self-denial. In practice the comm and to become as little children is identical with the comm and to lose ones life. As Traherne makes clear in the beautiful passage quoted in the section on God in the World, one cannot know created Nature in all its essentially sacred beauty, unless one first unlearns the dirty devices of adult humanity. Seen through the dung-coloured spectacles of self-interest, the universe looks singularly like a dung-heap; and as, through long wearing, the spectacles have grown on to the eyeballs, the process of cleansing the doors of perception is often, at any rate in the earlier stages of the spiritual life, painfully like a surgical operation. Later on, it is true, even self naughting may be suffused with the joy of the Spirit. On this point the following passage from the fourteenth-century Scale of Perfection is illuminating.
Many a man hath the virtues of humility, patience and charity towards his neighbours, only in the reason and will, and hath no spiritual delight nor love in them; for ofttimes he feeleth grudging, heaviness and bitterness for to do them, but yet nevertheless he doth them, but tis only by stirring of reason for dread of God. This man hath these virtues in reason and will, but not the love of them in affection. But when, by the grace of Jesus and by ghostly and bodily exercise, reason is turned into light and will into love, then hath he virtues in affection; for he hath so gnawn on the bitter bark or shell of the nut that at length he hath broken it and now feeds on the kernel; that is to say, the virtues which were first heavy for to practise are now turned into a very delight and savour.
1.06 - On remembrance of death., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
And I cannot be silent about the story of Hesychius the Horebite. He passed his life in complete negligence, without paying the least attention to his soul. Then he became extremely ill, and for an hour he left his body. And when he came to himself he begged us all to leave him immediately. And he built up the door of his cell, and he stayed in it for twelve years without ever uttering a word to anyone, and without eating anything but bread and water. And, always remaining motionless, he was so wrapt in spirit in what he had seen in his ecstasy that he never changed his place but was always as if out of his mind, and silently shed hot tears. But when he was about to die, we broke open the door and went in, and after many questions this alone was all we heard from him: Forgive me! No one who has acquired the remembrance of death will ever be a ble to sin. We were amazed to see that one who had before been so negligent was so suddenly transfigured by this blessed change and transformation. We reverently buried him in the cemetery near the fort1 and after some days we looked for his holy relics, but did not find them. So by his true and praiseworthy repentance the Lord showed us that even after long negligence He accepts those who desire to amend.
Just as some declare that the abyss is infinite, for they call it a bottomless place, so the thought of death brings chastity and activity to a state of incorruption. The above-mentioned saint confirms the truth of what has been said. For such men, unceasingly adding fear to fear, do not stop until the very strength of their bones is spent.
Let us rest assured that the remembrance of death, like all other blessings, is a gift of God; since how is it that often when we are at the very tombs we are left tearless and hard; and frequently when we have no such sight, we are full of compunction?
He who has died to all things remembers death, but who ever is still tied to the world does not cease plotting against himself.
1.06 - On Work, #The Prophet, #Kahlil Gibran, #Poetry
And to know that all the blessed dead are standing about you and watching.
Often have I heard you say, as if speaking in sleep, He who works in mar ble, and finds the shape of his own soul in the stone, is no bler than he who ploughs the soil. And he who seizes the rainbow to lay it on a cloth in the likeness of man, is more than he who makes the sandals for our feet.
1.06 - Quieting the Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
If, instead of responding to the incoming vibration, we maintain an absolute inner stillness, we will notice that this stillness dissolves the vibration; it's as if we were surrounded by a field of snow in which all impacts are absorbed and neutralized. Let us take the simple example of anger: if, instead of vibrating inwardly in unison with the person facing us, we can remain absolutely still within, we will see that person's anger gradually dissolving. Mother observed that this inner stillness, this power not to respond, can even stop an assassin's hand or a snake's bite. But wearing an impassive mask while we are still boiling on the inside will not do; we cannot cheat with vibrations (as animals know full well). This has nothing to do with so-called selfcontrol, which is only a mastery of appearances, but with true inner mastery. Moreover, this silence can neutralize any vibration at all, for the simple reason that all vibrations are contagious, from the highest vibrations to the lowest (this is how a master can pass on spiritual experiences or a power to a disciple), and it is up to us to accept the contagion or not; if we become afraid, it means we have already accepted the contagion, and hence have already accepted the angry man's blow or the snake's bite. (One can also accept a blow out of love, like Sri Ramakrishna, who at the sight of a cart driver beating an ox, suddenly cried out in pain and found himself lacerated and bleeding, his back covered with lash marks.) The same holds for
physical pain; we can allow the contagion of a painful vibration to overcome us, or, instead, circumscribe the area of pain and eventually,
1.06 - THE MASTER WITH THE BRAHMO DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
If only I can pass away repeating Durga's name, How canst Thou then, O blessed One,
Withhold from me deliverance,
1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
One, blessed be He, set up his world anew. R. Abba, the son of
Raba, said, It was taught: after five thousand years. 46
--- Grep of noun ble
account payable
accounts payable
accounts receivable
actuarial table
air bubble
amble
american sable
andaman marble
audible
babble
bauble
bell gable
bible
billiard table
bleach
bleach liquor
bleacher
bleachers
bleaching agent
bleaching clay
bleaching earth
bleaching powder
bleakness
bleat
bleb
blechnaceae
blechnum
blechnum spicant
bleeder
bleeder's disease
bleeding
bleeding heart
bleeding tooth
bleep
blemish
blend
blende
blended whiskey
blended whisky
blender
blending
blenheim
blenheim spaniel
blenniidae
blennioid
blennioid fish
blennioidea
blennius
blennius pholis
blenny
blepharism
blepharitis
blepharospasm
blephilia
blephilia celiata
blephilia hirsuta
bleriot
blessed event
blessed thistle
blessed trinity
blessed virgin
blessedness
blessing
blether
bletia
bletia striata
bletilla
bletilla striata
bleu
bleu cheese dressing
blewits
bobble
booster cable
bramble
breakable
breakfast table
brilliant pebble
bubble
cable
cape sable
card table
chance variable
chasuble
chief constable
christian bible
clark gable
coax cable
coaxial cable
cobble
cocktail table
coffee table
collectable
collectible
combustible
comestible
communion table
compact disc recordable
conference table
console table
constable
convertible
corbie gable
coronoid process of the mandible
correlation table
council table
crucible
cruciferous vegetable
daily double
danseur noble
decasyllable
decision table
deductible
deliverable
dependent variable
dibble
dining-room table
dining table
dinner table
dirigible
disposable
dissyllable
disyllable
dog hobble
douay-rheims bible
douay bible
double
double dribble
drafting table
drawing table
dressing table
dribble
drinkable
drop-leaf table
eatable
ecobabble
edible
edwin hubble
edwin powell hubble
electrical cable
employable
enfant terrible
ensemble
ethernet cable
eurobabble
experimental variable
fable
family bible
fiber optic cable
fibre optic cable
file allocation table
foible
fumble
fungible
gabble
gable
gamble
gaming table
gateleg table
gobble
graduated table
grenoble
ground cable
grumble
guy cable
high table
hobble
hubble
hubble-bubble
immovable
imponderable
impossible
incurable
independent variable
inevitable
intangible
invariable
ivan the terrible
john constable
john keble
julienne vegetable
jumble
jumper cable
keble
kibble
king arthur's round table
king james bible
kitchen table
knight of the round table
knobble
leafy vegetable
line-drive double
line double
livery stable
lord's table
mandible
marble
mission impossible
monosyllable
mortality table
movable
mumble
new english bible
nibble
noble
notable
note payable
note receivable
nubble
nybble
octosyllable
onyx marble
operating table
parable
parsons table
paso doble
payable
pebble
pedestal table
periodic table
perishable
pier table
pin table
ping-pong table
pingpong table
plane table
police constable
polysyllable
pool table
portable
possible
potable
power cable
preamble
predictor variable
printer cable
probable
psychobabble
quibble
rabble
ramble
random variable
raw vegetable
refectory table
reversible
rheims-douay bible
roble
root vegetable
rouble
rough-and-tumble
round table
roundtable
rubble
ruble
rumble
sable
scrabble
scramble
scribble
scumble
shamble
snooker table
soap bubble
sociable
solanaceous vegetable
solfa syllable
spoilable
squabble
stable
statistical table
stochastic variable
stone bramble
stubble
stumble
submersible
syllable
table
table-tennis table
tea table
technobabble
thimble
thurible
tilt-top table
timetable
tip-top table
tip table
toilet table
tout ensemble
training table
treble
tremble
trestle table
trisyllable
trouble
tumble
turntable
undesirable
unmentionable
untouchable
valuable
variable
vegetable
vocable
warble
water table
wearable
william clark gable
wimble
wobble
work table
worktable
writing table