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branches ::: ascend, Calendar, Compendium, end, endless, Endurance, endure, fiend, friends, New Calendar, Recommended Reading, rend, resplendent, Self-Surrender, self-transcendence, splendorous, Surrender, Tend, Tendency, The Friend, the Transcendent, transcend, transcendent, unending

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
Agenda_Vol_02
Agenda_Vol_03
Agenda_Vol_04
Agenda_Vol_05
Agenda_Vol_06
Agenda_Vol_07
Agenda_Vol_08
Agenda_Vol_09
Agenda_Vol_10
Agenda_Vol_11
Agenda_Vol_12
Agenda_Vol_13
Al-Fihrist
Bhakti-Yoga
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
books_(quotes)
City_of_God
Collected_Fictions
Collected_Poems
Crisis_of_European_Sciences_and_Transcendental_Phenomenology
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
DND_DM_Guide_5E
DND_MM_5E
Education_in_the_New_Age
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Essential_Integral
Evolution_II
Falling_Into_Grace__Insights_on_the_End_of_Suffering
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Guru_Bhakti_Yoga
Heart_of_Matter
Hopscotch
How_to_Free_Your_Mind_-_Tara_the_Liberator
How_to_think_like_Leonardo_Da_Vinci
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Integral_Spirituality
Isha_Upanishad
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Knowledge_of_the_Higher_Worlds
Know_Yourself
Kosmic_Consciousness
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Mantras_Of_The_Mother
Maps_of_Meaning
mcw
Meditation__The_First_and_Last_Freedom
Mind_-_Its_Mysteries_and_Control
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Mysterium_Coniunctionis
old_bookshelf
On_Interpretation
On_Thoughts_And_Aphorisms
Patanjali_Yoga_Sutras
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Quotology
Raja-Yoga
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Symposium
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
The_5_Dharma_Types
The_7_Habits_of_Highly_Effective_People
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Bible
The_Blue_Cliff_Records
the_Book
The_Book_of_Certitude
the_Book_of_God
The_Book_of_Light
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Categories
The_Diamond_Sutra
The_Divine_Companion
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Externalization_of_the_Hierarchy
The_Future_of_Man
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Heart_Treasure_of_the_Enlightened_Ones__The_Practice_of_View,_Meditation,_and_Action__A_Discourse_Virtuous_in_the_Beginning,_Middle,_and_End
The_Heros_Journey
The_Hidden_Words
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Interpretation_of_Dreams
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Most_Holy_Book
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Neverending_Story
The_Nicomachean_Ethics
The_Odyssey
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Philosophy_of_History
The_Practice_of_Psycho_therapy
The_Prophet
The_Red_Book_-_Liber_Novus
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Awakens_Swami_Sivananda
Thus_Spoke_Zarathustra
Toward_the_Future
Transcendental_Magic
Twilight_of_the_Idols
Vedic_and_Philological_Studies
Vishnu_Purana
Walden,_and_On_The_Duty_Of_Civil_Disobedience
Words_Of_Long_Ago
Words_Of_The_Mother_II
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
0_1959-05-19_-_Ascending_and_Descending_paths
02.10_-_Independence_and_its_Sanction
02.14_-_Appendix
06.01_-_The_End_of_a_Civilisation
07.26_-_Offering_and_Surrender
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
09.06_-_How_Can_Time_Be_a_Friend?
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_The_End_of_the_Intellect
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.08_-_Attendants
1.08_-_Independence_from_the_Physical
1.09_-_Legend_of_Lakshmi
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.12_-_Independence
1.14_-_Descendants_of_Prithu
1.14_-_ON_THE_FRIEND
1.17_-_Legend_of_Prahlada
1.18_-_On_Friendship
1.2.07_-_Surrender
1.20_-_The_End_of_the_Curve_of_Reason
1.22_-_THE_END_OF_THE_SPECIES
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.26_-_The_Ascending_Series_of_Substance
1.3.4.01_-_The_Beginning_and_the_End
14.06_-_Liberty,_Self-Control_and_Friendship
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1957-03-13_-_Our_best_friend
1.ac_-_Independence
1.asak_-_When_the_desire_for_the_Friend_became_real
1.bd_-_Endless_Ages
1.bs_-_The_soil_is_in_ferment,_O_friend
1.ct_-_Surrendering
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.dz_-_On_Non-Dependence_of_Mind
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Descendant
1.fs_-_Friend_And_Foe
1.fs_-_Friendship
1.fs_-_To_My_Friends
1.hs_-_And_if,_my_friend,_you_ask_me_the_way
1.hs_-_My_friend,_everything_existing
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet_XII._On_Leaving_Some_Friends_At_An_Early_Hour
1.jr_-_In_The_End
1.jr_-_No_end_to_the_journey
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Two_Friends
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jwvg_-_Legend
1.jwvg_-_The_Friendly_Meeting
1.jwvg_-_To_My_Friend_-_Ode_I
1.kaa_-_The_Friend_Beside_Me
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.mah_-_Kill_me-_my_faithful_friends
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_Friend,_without_that_Dark_raptor
1.mb_-_O_my_friends
1.ms_-_No_End_Point
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.okym_-_19_-_And_this_delightful_Herb_whose_tender_Green
1.okym_-_23_-_Ah,_make_the_most_of_what_we_may_yet_spend
1.okym_-_40_-_You_know,_my_Friends,_how_long_since_in_my_House
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_Unrisen_Splendour_Of_The_Brightest_Sun
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_At_The_End_Of_The_Day
1.rt_-_Endless_Time
1.rt_-_Friend
1.rt_-_My_Dependence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_The_End
1.rt_-_The_Gardener_XLIII_-_No,_My_Friends
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_Unending_Love
1.rwe_-_Friendship
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.snk_-_Endless_is_my_Wealth
1.srmd_-_Hundreds_of_my_friends_became_enemies
1.srmd_-_My_friend,_engage_your_heart_in_his_embrace
1.tr_-_Blending_With_The_Wind
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_No_Luck_Today_On_My_Mendicant_Rounds
1.tr_-_Reply_To_A_Friend
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.wby_-_A_Friends_Illness
1.wby_-_A_Man_Young_And_Old_-_VII._The_Friends_Of_His_Youth
1.wby_-_Friends
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_Stream_And_Sun_At_Glendalough
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Lover_Pleads_With_His_Friend_For_Old_Friends
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Hint_From_The_Mountains_For_Certain_Political_Pretenders
1.ww_-_Resolution_And_Independence
1.ww_-_To_A_Distant_Friend
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ymi_-_at_the_end_of_the_smoke
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Surrender,_Self-Offering_and_Consecration
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.10_-_THE_MASTER_AND_NARENDRA
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.21_-_The_Ladder_of_Self-transcendence
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
3.7.1.06_-_The_Ascending_Unity
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
4.03_-_The_Meaning_of_Human_Endeavor
7.6.13_-_The_End?
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0_0.02_-_Topographical_Note
0_0.03_-_1951-1957._Notes_and_Fragments
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
0.00a_-_Participants_in_the_Evening_Talks
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1951-09-21
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1955-10-19
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-19
0_1956-03-20
0_1956-03-21
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-04-24
0_1956-05-02
0_1956-07-29
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0_1968-08-10
0_1968-08-22
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-11
0_1968-09-14
0_1968-09-21
0_1968-09-25
0_1968-09-28
0_1968-10-05
0_1968-10-09
0_1968-10-11
0_1968-10-16
0_1968-10-19
0_1968-10-23
0_1968-10-26
0_1968-10-30
0_1968-11-02
0_1968-11-06
0_1968-11-09
0_1968-11-13
0_1968-11-16
0_1968-11-20
0_1968-11-23
0_1968-11-27
0_1968-11-30
0_1968-12-04
0_1968-12-11
0_1968-12-14
0_1968-12-18
0_1968-12-21
0_1968-12-25
0_1968-12-28
0_1969-01-01
0_1969-01-04
0_1969-01-08
0_1969-01-15
0_1969-01-18
0_1969-01-22
0_1969-01-25
0_1969-01-29
0_1969-02-01
0_1969-02-05
0_1969-02-08
0_1969-02-12
0_1969-02-15
0_1969-02-19
0_1969-02-22
0_1969-02-26
0_1969-03-01
0_1969-03-08
0_1969-03-12
0_1969-03-15
0_1969-03-19
0_1969-03-22
0_1969-03-26
0_1969-03-29
0_1969-04-02
0_1969-04-05
0_1969-04-09
0_1969-04-12
0_1969-04-16
0_1969-04-19
0_1969-04-23
0_1969-04-26
0_1969-04-30
0_1969-05-03
0_1969-05-07
0_1969-05-10
0_1969-05-14
0_1969-05-17
0_1969-05-21
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-06-11
0_1969-06-25
0_1969-06-28
0_1969-07-02
0_1969-07-05
0_1969-07-12
0_1969-07-19
0_1969-07-23
0_1969-07-26
0_1969-07-30
0_1969-08-02
0_1969-08-06
0_1969-08-09
0_1969-08-16
0_1969-08-20
0_1969-08-23
0_1969-08-27
0_1969-08-30
0_1969-09-03
0_1969-09-06
0_1969-09-10
0_1969-09-13
0_1969-09-17
0_1969-09-20
0_1969-09-24
0_1969-09-27
0_1969-10-01
0_1969-10-08
0_1969-10-11
0_1969-10-12
0_1969-10-15
0_1969-10-18
0_1969-10-22
0_1969-10-25
0_1969-10-29
0_1969-11-01
0_1969-11-05
0_1969-11-08
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-26
0_1969-11-29
0_1969-12-03
0_1969-12-06
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1969-12-24
0_1969-12-27
0_1969-12-31
0_1970-01-01
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-14
0_1970-01-17
0_1970-01-21
0_1970-01-28
0_1970-01-31
0_1970-02-04
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-21
0_1970-02-25
0_1970-02-28
0_1970-03-04
0_1970-03-07
0_1970-03-13
0_1970-03-14
0_1970-03-18
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-04
0_1970-04-08
0_1970-04-11
0_1970-04-15
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-02
0_1970-05-06
0_1970-05-09
0_1970-05-13
0_1970-05-16
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-05-30
0_1970-06-03
0_1970-06-06
0_1970-06-10
0_1970-06-13
0_1970-06-17
0_1970-06-20
0_1970-06-27
0_1970-07-01
0_1970-07-04
0_1970-07-08
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-01
0_1970-08-05
0_1970-08-12
0_1970-08-22
0_1970-09-02
0_1970-09-05
0_1970-09-06
0_1970-09-09
0_1970-09-12
0_1970-09-16
0_1970-09-19
0_1970-09-23
0_1970-09-26
0_1970-09-30
0_1970-10-03
0_1970-10-07
0_1970-10-10
0_1970-10-14
0_1970-10-17
0_1970-10-21
0_1970-10-24
0_1970-10-28
0_1970-10-31
0_1970-11-04
0_1970-11-05
0_1970-11-07
0_1970-11-11
0_1970-11-14
0_1970-11-18
0_1970-11-21
0_1970-11-25
0_1970-11-28
0_1970-12-02
0_1970-12-03
0_1971-01-01
0_1971-01-11
0_1971-01-16
0_1971-01-17
0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-03
0_1971-02-06
0_1971-02-10
0_1971-02-13
0_1971-02-17
0_1971-02-20
0_1971-02-21
0_1971-02-24
0_1971-02-25
0_1971-02-27
0_1971-03-01
0_1971-03-02
0_1971-03-03
0_1971-03-04
0_1971-03-05
0_1971-03-06
0_1971-03-10
0_1971-03-13
0_1971-03-17
0_1971-03-24
0_1971-03-27
0_1971-03-31
0_1971-04-01
0_1971-04-03
0_1971-04-07
0_1971-04-10
0_1971-04-11
0_1971-04-14
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-04-29
0_1971-04-Undated
0_1971-05-01
0_1971-05-05
0_1971-05-08
0_1971-05-12
0_1971-05-15
0_1971-05-19
0_1971-05-22
0_1971-05-25
0_1971-05-26
0_1971-05-27
0_1971-05-29
0_1971-05-30
0_1971-06-02
0_1971-06-03
0_1971-06-05
0_1971-06-09
0_1971-06-12
0_1971-06-16
0_1971-06-23
0_1971-06-26
0_1971-06-30
0_1971-07-03
0_1971-07-10
0_1971-07-14
0_1971-07-17
0_1971-07-21
0_1971-07-24
0_1971-07-28
0_1971-07-31
0_1971-08-04
0_1971-08-07
0_1971-08-11
0_1971-08-14
0_1971-08-18
0_1971-08-21
0_1971-08-25
0_1971-08-28
0_1971-08-Undated
0_1971-09-01
0_1971-09-04
0_1971-09-08
0_1971-09-11
0_1971-09-14
0_1971-09-15
0_1971-09-18
0_1971-09-22
0_1971-09-29
0_1971-10-02
0_1971-10-06
0_1971-10-09
0_1971-10-13
0_1971-10-16
0_1971-10-20
0_1971-10-23
0_1971-10-27
0_1971-10-30
0_1971-11-10
0_1971-11-13
0_1971-11-17
0_1971-11-20
0_1971-11-24
0_1971-11-27
0_1971-12-01
0_1971-12-04
0_1971-12-08
0_1971-12-11
0_1971-12-13
0_1971-12-15
0_1971-12-18
0_1971-12-22
0_1971-12-25
0_1971-12-27
0_1971-12-29a
0_1971-12-29b
0_1972-01-01
0_1972-01-02
0_1972-01-05
0_1972-01-08
0_1972-01-12
0_1972-01-15
0_1972-01-19
0_1972-01-22
0_1972-01-26
0_1972-01-29
0_1972-01-30
0_1972-02-01
0_1972-02-02
0_1972-02-05
0_1972-02-07
0_1972-02-08
0_1972-02-09
0_1972-02-10
0_1972-02-11
0_1972-02-12
0_1972-02-16
0_1972-02-19
0_1972-02-22
0_1972-02-23
0_1972-02-26
0_1972-03-01
0_1972-03-04
0_1972-03-08
0_1972-03-10
0_1972-03-11
0_1972-03-15
0_1972-03-17
0_1972-03-18
0_1972-03-19
0_1972-03-22
0_1972-03-24
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-03-30
0_1972-04-02a
0_1972-04-02b
0_1972-04-03
0_1972-04-04
0_1972-04-05
0_1972-04-06
0_1972-04-08
0_1972-04-12
0_1972-04-13
0_1972-04-15
0_1972-04-19
0_1972-04-22
0_1972-04-26
0_1972-04-29
0_1972-05-04
0_1972-05-06
0_1972-05-07
0_1972-05-13
0_1972-05-17
0_1972-05-19
0_1972-05-20
0_1972-05-24
0_1972-05-26
0_1972-05-27
0_1972-05-29
0_1972-05-31
0_1972-06-03
0_1972-06-04
0_1972-06-07
0_1972-06-10
0_1972-06-14
0_1972-06-17
0_1972-06-18
0_1972-06-21
0_1972-06-23
0_1972-06-24
0_1972-06-28
0_1972-07-01
0_1972-07-05
0_1972-07-08
0_1972-07-12
0_1972-07-15
0_1972-07-19
0_1972-07-22
0_1972-07-26
0_1972-07-29
0_1972-08-02
0_1972-08-05
0_1972-08-09
0_1972-08-12
0_1972-08-16
0_1972-08-19
0_1972-08-26
0_1972-08-30
0_1972-09-06
0_1972-09-09
0_1972-09-13
0_1972-09-16
0_1972-09-20
0_1972-09-30
0_1972-10-07
0_1972-10-11
0_1972-10-14
0_1972-10-18
0_1972-10-21
0_1972-10-25
0_1972-10-28
0_1972-10-30
0_1972-11-02
0_1972-11-04
0_1972-11-08
0_1972-11-11
0_1972-11-15
0_1972-11-18
0_1972-11-22
0_1972-11-25
0_1972-11-26
0_1972-12-02
0_1972-12-06
0_1972-12-09
0_1972-12-10
0_1972-12-13
0_1972-12-16
0_1972-12-20
0_1972-12-23
0_1972-12-26
0_1972-12-27
0_1972-12-30
0_1973-01-01
0_1973-01-03
0_1973-01-10
0_1973-01-13
0_1973-01-17
0_1973-01-20
0_1973-01-24
0_1973-01-31
0_1973-02-03
0_1973-02-07
0_1973-02-08
0_1973-02-14
0_1973-02-17
0_1973-02-18
0_1973-02-21
0_1973-02-28
0_1973-03-03
0_1973-03-07
0_1973-03-10
0_1973-03-14
0_1973-03-17
0_1973-03-19
0_1973-03-21
0_1973-03-24
0_1973-03-26
0_1973-03-28
0_1973-03-30
0_1973-03-31
0_1973-04-07
0_1973-04-08
0_1973-04-10
0_1973-04-11
0_1973-04-14
0_1973-04-18
0_1973-04-25
0_1973-04-29
0_1973-04-30
0_1973-05-05
0_1973-05-09
0_1973-05-14
0_1973-05-15
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.02_-_To_the_Heights_II
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.12_-_To_the_Heights-XII
04.16_-_To_the_Heights-XVI
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.26_-_To_the_Heights-XXVI
04.29_-_To_the_Heights-XXIX
04.32_-_To_the_Heights-XXXII
04.34_-_To_the_Heights-XXXIV
04.35_-_To_the_Heights-XXXV
04.37_-_To_the_Heights-XXXVII
04.40_-_To_the_Heights-XL
04.41_-_To_the_Heights-XLI
04.42_-_To_the_Heights-XLII
04.44_-_To_the_Heights-XLIV
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.08_-_The_Individual_and_the_Collective
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.15_-_Divine_Disgust
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.32_-_The_Yogic_Centres
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.45_-_Specialisation
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.03_-_Organise_Your_Life
08.05_-_Will_and_Desire
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.09_-_Spirits_in_Trees
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
10.05_-_Mind_and_the_Mental_World
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
1.006_-_Livestock
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
1.007_-_The_Elevations
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
1.008_-_The_Spoils
1.009_-_Perception_and_Reality
1.009_-_Repentance
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Jonah
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
1.011_-_Hud
10.12_-_Awake_Mother
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
1.013_-_Thunder
1.014_-_Abraham
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
1.015_-_The_Rock
1.016_-_The_Bee
10.17_-_Miracles:_Their_True_Significance
1.017_-_The_Night_Journey
1.018_-_The_Cave
1.019_-_Mary
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_Ta-Ha
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.021_-_The_Prophets
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.022_-_The_Pilgrimage
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.023_-_The_Believers
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.024_-_The_Light
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
1.026_-_The_Poets
10.27_-_Consciousness
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
1.029_-_The_Spider
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.030_-_The_Romans
1.031_-_Intense_Aspiration
1.031_-_Luqman
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
1.032_-_Prostration
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
1.034_-_Sheba
1.035_-_Originator
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.039_-_Throngs
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_Children
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.041_-_Detailed
1.042_-_Consultation
1.043_-_Decorations
1.044_-_Smoke
1.045_-_Kneeling
1.045_-_Piercing_the_Structure_of_the_Object
1.046_-_The_Dunes
1.047_-_Muhammad
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Nada_Yoga
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Vital_Education
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.050_-_Qaf
1.051_-_The_Spreaders
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_The_Mount
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.054_-_The_Moon
1.055_-_The_Compassionate
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.057_-_Iron
1.057_-_The_Four_Manifestations_of_Ignorance
1.058_-_The_Argument
1.059_-_The_Mobilization
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_The_Woman_Tested
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.063_-_The_Hypocrites
1.064_-_Gathering
1.065_-_Divorce
1.067_-_Sovereignty
1.068_-_The_Pen
1.069_-_The_Reality
1.06_-_Agni_and_the_Truth
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.070_-_Ways_of_Ascent
1.072_-_The_Jinn
1.073_-_The_Enwrapped
1.074_-_The_Enrobed
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.078_-_The_Event
1.079_-_The_Snatchers
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.081_-_The_Rolling
1.083_-_Choosing_an_Object_for_Concentration
1.083_-_The_Defrauders
1.088_-_The_Overwhelming
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Karma,_the_Law_of_Cause_and_Effect
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.092_-_The_Night
1.094_-_Understanding_the_Structure_of_Things
1.095_-_The_Fig
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Decree
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
11.03_-_Cosmonautics
1.1.03_-_Man
1.103_-_Time
1.1.04_-_Philosophy
1.104_-_The_Backbiter
1.1.04_-_The_Self_or_Atman
11.05_-_The_Ladder_of_Unconsciousness
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.06_-_Inspiration_and_Effort
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_On_despondency.
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_BOOK_THE_FOURTEENTH
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_PRAYER
1.16_-_Religion
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_On_Teaching
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_On_Talking
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
1.2.06_-_Rejection
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.11_-_Patience_and_Perseverance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.06_-_Genius
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Epic_Poetry.
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_NIGHT
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.06_-_The_Passing_of_Satyavan
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
16.02_-_Mater_Dolorosa
16.03_-_Mater_Gloriosa
1.60_-_Between_Heaven_and_Earth
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
17.10_-_A_Hymn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
19.06_-_The_Wise
19.07_-_The_Adept
19.08_-_Thousands
19.09_-_On_Evil
19.11_-_Old_Age
1912_11_02p
1912_11_19p
1912_11_26p
1912_12_03p
1913_02_05p
1913_02_10p
1913_06_15p
1913_06_17p
1913_07_23p
1913_08_17p
1913_10_07p
1913_11_25p
1913_11_28p
1913_12_29p
1914_01_01p
1914_01_04p
1914_01_06p
1914_01_11p
1914_01_29p
1914_02_01p
1914_02_15p
1914_02_16p
1914_02_22p
1914_02_23p
1914_02_27p
1914_03_03p
1914_03_06p
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19.14_-_The_Awakened
1915_01_02p
1915_01_11p
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1915_01_18p
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1916_12_08p
1916_12_12p
1916_12_20p
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1916_12_26p
1916_12_30p
19.16_-_Of_the_Pleasant
1917_01_05p
1917_03_27p
1917_03_31p
1917_04_01p
1917_04_07p
1917_04_28p
1917_09_24p
1917_10_15p
1917_11_25p
19.17_-_On_Anger
1918_07_12p
1918_10_10p
19.18_-_On_Impurity
19.19_-_Of_the_Just
1920_06_22p
19.20_-_The_Path
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1927_05_06p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1931_11_24p
1936_08_21p
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-04-01
1953-04-15
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-01_-_The_ideal_of_moral_perfection
1958-10-08_-_Stages_between_man_and_superman
1958_10_10
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958_11_28
1958_12_05
1960_01_05
1960_02_17
1960_03_23
1960_04_06
1960_04_07?_-_28
1960_04_27
1960_05_04
1960_06_08
1960_06_16
1960_06_22
1960_07_13
1960_11_10
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_02_02
1961_03_11_-_58
1961_03_17_-_56
1961_03_17_-_57
1961_04_26_-_59
1961_05_04_-_60
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961_07_18
1962_01_12
1962_01_21
1962_02_27
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_11_04
1964_02_05_-_98
1964_03_25
1964_09_16
1965_01_12
1965_09_25
1965_12_25
1965_12_26?
1966_07_06
1967-05-24.2_-_Defining_God
1969_08_03
1969_08_05
1969_08_15?_-_133
1969_08_21
1969_09_04_-_143
1969_09_14
1969_09_30
1969_10_01?_-_166
1969_10_10
1969_10_15
1969_10_17
1969_10_23
1969_10_30
1969_11_13
1969_11_18
1969_11_24
1969_12_09
1969_12_14
1969_12_17
1969_12_18
1969_12_22
1969_12_28
1969_12_31
1970_01_06
1970_01_10
1970_01_13?
1970_01_23
1970_01_26
1970_01_29
1970_01_30
1970_02_01
1970_02_02
1970_02_05
1970_02_07
1970_02_09
1970_02_10
1970_02_11
1970_02_17
1970_02_20
1970_02_25
1970_02_27?
1970_03_03
1970_03_13
1970_03_15
1970_03_17
1970_03_24
1970_03_25
1970_04_02
1970_04_06
1970_04_07
1970_04_11
1970_04_14
1970_04_15
1970_04_18
1970_04_20_-_485
1970_04_22_-_482
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970_05_17
1970_06_01
1970_06_02
1970_06_03
1970_06_04
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_Au_Bal
1.ac_-_Colophon
1.ac_-_Happy_Dust
1.ac_-_Independence
1.ac_-_Leah_Sublime
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_On_-_On_-_Poet
1.ac_-_Power
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Buddhist
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hermit
1.ac_-_The_Interpreter
1.ac_-_The_Ladder
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Neophyte
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Quest
1.ac_-_The_Tent
1.ac_-_The_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ac_-_Ut
1.ala_-_I_had_supposed_that,_having_passed_away
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_A_drum_beats
1.anon_-_But_little_better
1.anon_-_Eightfold_Fence.
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_Plucking_the_Rushes
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Seven_Evil_Spirits
1.anon_-_The_Song_of_Songs
1.asak_-_Beg_for_Love
1.asak_-_Love_came_and_emptied_me_of_self
1.asak_-_Mansoor,_that_whale_of_the_Oceans_of_Love
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_The_day_Love_was_illumined
1.asak_-_When_the_desire_for_the_Friend_became_real
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_The_Higher_Pantheism
1.bd_-_Endless_Ages
1.bni_-_Raga_Ramkali
1.bsf_-_Raga_Asa
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_The_moment_I_bowed_down
1.bs_-_The_soil_is_in_ferment,_O_friend
1.bts_-_Invocation
1.bts_-_The_Bent_of_Nature
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.cs_-_Consumed_in_Grace
1.ct_-_Surrendering
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dz_-_Like_tangled_hair
1.dz_-_On_Non-Dependence_of_Mind
1.ey_-_Socrates
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Little_Glass_Bottle
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Amalia
1.fs_-_Cassandra
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Dangerous_Consequences
1.fs_-_Different_Destinies
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Evening
1.fs_-_Fame_And_Duty
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fortune_And_Wisdom
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friend_And_Foe
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_German_Faith
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Human_Knowledge
1.fs_-_Hymn_To_Joy
1.fs_-_Longing
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Naenia
1.fs_-_Ode_an_die_Freude
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_Political_Precept
1.fs_-_Resignation
1.fs_-_Rousseau
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Battle
1.fs_-_The_Best_State
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Fugitive
1.fs_-_The_Genius_With_The_Inverted_Torch
1.fs_-_The_German_Art
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Invincible_Armada
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Knights_Of_St._John
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Merchant
1.fs_-_The_Playing_Infant
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Proverbs_Of_Confucius
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Secret
1.fs_-_The_Sexes
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Error
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_A_Moralist
1.fs_-_To_Astronomers
1.fs_-_To_A_World-Reformer
1.fs_-_To_Emma
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fs_-_To_My_Friends
1.fs_-_Untitled_01
1.fs_-_Untitled_03
1.fs_-_Votive_Tablets
1.fs_-_Wisdom_And_Prudence
1.fs_-_Written_In_A_Young_Lady's_Album
1.fua_-_A_dervish_in_ecstasy
1.fua_-_God_Speaks_to_Moses
1.fua_-_How_long_then_will_you_seek_for_beauty_here?
1.fua_-_Invocation
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Dullard_Sage
1.fua_-_The_Hawk
1.fua_-_The_peacocks_excuse
1.fua_-_The_Pupil_asks-_the_Master_answers
1.fua_-_The_Valley_of_the_Quest
1.grh_-_Gorakh_Bani
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_15_-_Some_may_slander,_some_may_abuse_(from_The_Shodoka)
1.hcyc_-_16_-_When_I_consider_the_virtue_of_abusive_words_(from_The_Shodoka)
1.hcyc_-_20_-_Our_teacher,_Shakyamuni,_met_Dipankara_Buddha_(from_The_Shodoka)
1.hcyc_-_25_-_Just_take_hold_of_the_source_(from_The_Shodoka)
1.hcyc_-_40_-_It_speaks_in_silence_(from_The_Shodoka)
1.he_-_Hakuins_Song_of_Zazen
1.hs_-_And_if,_my_friend,_you_ask_me_the_way
1.hs_-_At_his_door,_what_is_the_difference
1.hs_-_Belief_and_unbelief
1.hs_-_Bloom_Like_a_Rose
1.hs_-_Bold_Souls
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_Its_your_own_self
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Loves_conqueror_is_he
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_My_friend,_everything_existing
1.hs_-_Mystic_Chat
1.hs_-_Naked_in_the_Bee-House
1.hs_-_O_Cup_Bearer
1.hs_-_Silence
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Stop_weaving_a_net_about_yourself
1.hs_-_Streaming
1.hs_-_Sun_Rays
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Garden
1.hs_-_The_Good_Darkness
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_The_path_consists_of_neither_words_nor_deeds
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_The_way_is_not_far
1.hs_-_Tidings_Of_Union
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_True_Love
1.hs_-_Until_you_are_complete
1.hs_-_We_tried_reasoning
1.hs_-_When_he_admits_you_to_his_presence
1.hs_-_Where_Is_My_Ruined_Life?
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.iai_-_How_utterly_amazing_is_someone_who_flees_from_something_he_cannot_escape
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_Reality
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.is_-_Every_day,_priests_minutely_examine_the_Law
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_Raga_Maru
1.jda_-_When_he_quickens_all_things_(from_The_Gitagovinda)
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_An_Extempore
1.jk_-_A_Party_Of_Lovers
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Bright_Star
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Dedication_To_Leigh_Hunt,_Esq.
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Fancy
1.jk_-_Fragment_-_Modern_Love
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Fragment._Wheres_The_Poet?
1.jkhu_-_Living_in_the_Mountains
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_To_Fanny
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Autumn
1.jk_-_Ode_To_Psyche
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_On_Receiving_A_Laurel_Crown_From_Leigh_Hunt
1.jk_-_On_Visiting_The_Tomb_Of_Burns
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Robin_Hood
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_II._To_.........
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Mrs._Reynoldss_Cat
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XII._On_Leaving_Some_Friends_At_An_Early_Hour
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_......
1.jk_-_To_.......
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_To_Some_Ladies
1.jk_-_To_The_Ladies_Who_Saw_Me_Crowned
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Daybreak
1.jlb_-_Elegy
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_Instants
1.jlb_-_Limits
1.jlb_-_Patio
1.jlb_-_Plainness
1.jlb_-_Rosas
1.jlb_-_Sepulchral_Inscription
1.jlb_-_Shinto
1.jlb_-_That_One
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
1.jlb_-_The_Other_Tiger
1.jlb_-_The_Recoleta
1.jlb_-_Unknown_Street
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_I_Have_forgotten
1.jm_-_Response_to_a_Logician
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Body_of_earth,_dont_talk_of_earth
1.jr_-_Book_1_-_Prologue
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_Fasting
1.jr_-_Ghazal_Of_Rumi
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_I_Am_Only_The_House_Of_Your_Beloved
1.jr_-_If_I_Weep
1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_In_The_End
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_look_at_love
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_No_end_to_the_journey
1.jr_-_Now_comes_the_final_merging
1.jr_-_On_Love
1.jr_-_Only_Breath
1.jr_-_On_the_Night_of_Creation_I_was_awake
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_The_grapes_of_my_body_can_only_become_wine
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_There_Is_A_Candle
1.jr_-_The_Self_We_Share
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_This_Is_Love
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_Two_Friends
1.jr_-_Until_You've_Found_Pain
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_What_Hidden_Sweetness_Is_There
1.jr_-_Who_Is_At_My_Door?
1.jr_-_Who_makes_these_changes?
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_Zero_Circle
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jt_-_Love-_where_did_You_enter_the_heart_unseen?_(from_In_Praise_of_Divine_Love)
1.jwvg_-_A_Legacy
1.jwvg_-_Anniversary_Song
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_April
1.jwvg_-_As_Broad_As_Its_Long
1.jwvg_-_A_Symbol
1.jwvg_-_Authors
1.jwvg_-_Autumn_Feel
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Epiphanias
1.jwvg_-_For_ever
1.jwvg_-_Ganymede
1.jwvg_-_General_Confession
1.jwvg_-_Growth
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_Legend
1.jwvg_-_My_Goddess
1.jwvg_-_Night_Thoughts
1.jwvg_-_Reciprocal_Invitation_To_The_Dance
1.jwvg_-_Royal_Prayer
1.jwvg_-_The_Drops_Of_Nectar
1.jwvg_-_The_Friendly_Meeting
1.jwvg_-_The_Godlike
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_The_Way_To_Behave
1.jwvg_-_To_My_Friend_-_Ode_I
1.jwvg_-_True_Enjoyment
1.jwvg_-_Welcome_And_Farewell
1.kaa_-_Empty_Me_of_Everything_But_Your_Love
1.kaa_-_Give_Me
1.kaa_-_In_Each_Breath
1.kaa_-_The_Friend_Beside_Me
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Do_Not_Go_To_The_Garden_Of_Flowers
1.kbr_-_Do_not_go_to_the_garden_of_flowers!
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Having_Crossed_The_River
1.kbr_-_Having_crossed_the_river
1.kbr_-_His_Death_In_Benares
1.kbr_-_Hope_For_Him
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_Illusion_and_Reality
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_O_Slave,_liberate_yourself
1.kbr_-_Poem_2
1.kbr_-_Poem_3
1.kbr_-_Poem_5
1.kbr_-_still_the_body
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_The_Lord_is_in_Me
1.kbr_-_The_Time_Before_Death
1.kbr_-_The_Word
1.kbr_-_When_The_Day_Came
1.kbr_-_When_the_Day_Came
1.kbr_-_Within_this_earthen_vessel
1.kg_-_Little_Tiger
1.khc_-_Idle_Wandering
1.khc_-_this_autumn_scenes_worth_words_paint
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_A_Mountain_Revelry
1.lb_-_Amusing_Myself
1.lb_-_Ancient_Air_(39)
1.lb_-_A_Song_Of_Changgan
1.lb_-_Ballads_Of_Four_Seasons:_Winter
1.lb_-_Bitter_Love_by_Li_Po
1.lb_-_Bringing_in_the_Wine
1.lb_-_Changgan_Memories
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Chuang_Tzu_And_The_Butterfly
1.lb_-_Down_From_The_Mountain
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Drinking_in_the_Mountains
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Exile's_Letter
1.lb_-_Farewell_to_Meng_Hao-jan
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_For_Wang_Lun
1.lb_-_Green_Mountain
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Lament_for_Mr_Tai
1.lb_-_Lines_For_A_Taoist_Adept
1.lb_-_Mng_Hao-jan
1.lb_-_Nefarious_War
1.lb_-_Old_Poem
1.lb_-_On_A_Picture_Screen
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_She_Spins_Silk
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_South-Folk_in_Cold_Country
1.lb_-_Spring_Night_In_Lo-Yang_Hearing_A_Flute
1.lb_-_Staying_The_Night_At_A_Mountain_Temple
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lb_-_The_Ching-Ting_Mountain
1.lb_-_Thoughts_In_A_Tranquil_Night
1.lb_-_Three_Poems_on_Wine
1.lb_-_Through_The_Yangzi_Gorges
1.lb_-_To_His_Two_Children
1.lb_-_To_Tan-Ch'iu
1.lb_-_To_Tu_Fu_from_Shantung
1.lb_-_Waking_from_Drunken_Sleep_on_a_Spring_Day_by_Li_Po
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lla_-_Day_will_be_erased_in_night
1.lla_-_Drifter,_on_your_feet,_get_moving!
1.lla_-_Forgetful_one,_get_up!
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Astrophobos
1.lovecraft_-_Christmas_Snows
1.lovecraft_-_Despair
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Halloween_In_A_Suburb
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_March
1.lovecraft_-_Nemesis
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_On_Receiving_A_Picture_Of_Swans
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Providence
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Cats
1.lovecraft_-_The_City
1.lovecraft_-_The_House
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.ltp_-_What_is_Tao?
1.lyb_-_Where_I_wander_--_You!
1.mah_-_If_They_Only_Knew
1.mah_-_Kill_me-_my_faithful_friends
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_first_day_of_spring
1.mb_-_Friend,_without_that_Dark_raptor
1.mb_-_Its_True_I_Went_to_the_Market
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mb_-_now_the_swinging_bridge
1.mbn_-_Prayers_for_the_Protection_and_Opening_of_the_Heart
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_O_I_saw_witchcraft_tonight
1.mb_-_O_my_friends
1.mb_-_The_Beloved_Comes_Home
1.mb_-_The_Dagger
1.mb_-_The_Five-Coloured_Garment
1.mb_-_The_Heat_of_Midnight_Tears
1.mb_-_the_morning_glory_also
1.mb_-_The_Music
1.mb_-_what_fish_feel
1.mb_-_you_make_the_fire
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mdl_-_The_Gates_(from_Openings)
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.msd_-_Masahides_Death_Poem
1.msd_-_When_bird_passes_on
1.ms_-_No_End_Point
1.nb_-_A_Poem_for_the_Sefirot_as_a_Wheel_of_Light
1.nmdv_-_The_thundering_resonance_of_the_Word
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.nmdv_-_When_I_see_His_ways,_I_sing
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_19_-_And_this_delightful_Herb_whose_tender_Green
1.okym_-_22_-_And_we,_that_now_make_merry_in_the_Room
1.okym_-_23_-_Ah,_make_the_most_of_what_we_may_yet_spend
1.okym_-_39_-_How_long,_how_long,_in_infinite_Pursuit
1.okym_-_40_-_You_know,_my_Friends,_how_long_since_in_my_House
1.okym_-_41_-_later_edition_-_Perplext_no_more_with_Human_or_Divine_Perplext_no_more_with_Human_or_Divine
1.okym_-_42_-_later_edition_-_Waste_not_your_Hour,_nor_in_the_vain_pursuit_Waste_not_your_Hour,_nor_in_the_vain_pursuit
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.okym_-_47_-_And_if_the_Wine_you_drink,_the_Lip_you_press
1.pbs_-_A_Dialogue
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Arethusa
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Beautys_Halo
1.pbs_-_Bereavement
1.pbs_-_Bigotrys_Victim
1.pbs_-_Catalan
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Death
1.pbs_-_Despair
1.pbs_-_Epigram_III_-_Spirit_of_Plato
1.pbs_-_Epigram_I_-_To_Stella
1.pbs_-_Epigram_IV_-_Circumstance
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epitaph
1.pbs_-_Evening._To_Harriet
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_Is_It_That_In_Some_Brighter_Sphere
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Bion
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragment_-_There_Is_A_Warm_And_Gentle_Atmosphere
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Faint,_I_Perish_With_My_Love!
1.pbs_-_Invocation_To_Misery
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Life_Rounded_With_Sleep
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Loves_Rose
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Mighty_Eagle
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Mutability
1.pbs_-_Mutability_-_II.
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Death
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_Otho
1.pbs_-_Pater_Omnipotens
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Remembrance
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_Song._Despair
1.pbs_-_Song._--_Fierce_Roars_The_Midnight_Storm
1.pbs_-_Song._Sorrow
1.pbs_-_Song._To_--_[Harriet]
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Song._Translated_From_The_German
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_St._Irvynes_Tower
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_False_Laurel_And_The_True
1.pbs_-_The_Irishmans_Song
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Sunset
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Zucca
1.pbs_-_Time_Long_Past
1.pbs_-_To--
1.pbs_-_To_Coleridge
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Death
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Emilia_Viviani
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Ianthe
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_Sophia_(Miss_Stacey)
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Nile
1.pbs_-_To_William_Shelley
1.pbs_-_To_Wordsworth
1.pbs_-_Ugolino
1.pbs_-_Unrisen_Splendour_Of_The_Brightest_Sun
1.pbs_-_Verses_On_A_Cat
1.pbs_-_War
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_An_Acrostic
1.poe_-_An_Enigma
1.poe_-_A_Paean
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Elizabeth
1.poe_-_Enigma
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Fairy-Land
1.poe_-_For_Annie
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Serenade
1.poe_-_Sonnet-_Silence
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_The_Valley_Of_Unrest
1.poe_-_The_Village_Street
1.poe_-_To_Frances_S._Osgood
1.poe_-_Ulalume
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_And_the_letter_is_longing
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.rajh_-_God_Pursues_Me_Everywhere
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
1.rb_-_Abt_Vogler
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Another_Way_Of_Love
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_A_Womans_Last_Word
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Confessions
1.rb_-_Cristina
1.rb_-_Earth's_Immortalities
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Love_Among_The_Ruins
1.rb_-_Love_In_A_Life
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Mesmerism
1.rb_-_My_Star
1.rb_-_Now!
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Prospice
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Song
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Mistress
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rb_-_Women_And_Roses
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Adam
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Buddha_in_Glory
1.rmr_-_Child_In_Red
1.rmr_-_Dedication_To_M...
1.rmr_-_Early_Spring
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_Falconry
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_Girl's_Lament
1.rmr_-_Greek_Love-Talk
1.rmr_-_Growing_Old
1.rmr_-_Interior_Portrait
1.rmr_-_Lament
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Narcissus
1.rmr_-_Night_(O_you_whose_countenance)
1.rmr_-_Night_(This_night,_agitated_by_the_growing_storm)
1.rmr_-_Self-Portrait
1.rmr_-_Slumber_Song
1.rmr_-_Spanish_Dancer
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Grown-Up
1.rmr_-_The_Lovers
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_IV
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_The_Swan
1.rmr_-_The_Unicorn
1.rmr_-_Time_and_Again
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rmr_-_What_Fields_Are_As_Fragrant_As_Your_Hands?
1.rmr_-_Woman_in_Love
1.rt_-_(101)_Ever_in_my_life_have_I_sought_thee_with_my_songs_(from_Gitanjali)
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(38)_I_want_thee,_only_thee_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_(80)_I_am_like_a_remnant_of_a_cloud_of_autumn_(from_Gitanjali)
1.rt_-_A_Dream
1.rt_-_A_Hundred_Years_Hence
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Babys_Way
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Broken_Song
1.rt_-_Closed_Path
1.rt_-_Clouds_And_Waves
1.rt_-_Colored_Toys
1.rt_-_Compensation
1.rt_-_Dream_Girl
1.rt_-_Endless_Time
1.rt_-_Fireflies
1.rt_-_Flower
1.rt_-_Freedom
1.rt_-_Friend
1.rt_-_Gitanjali
1.rt_-_Give_Me_Strength
1.rt_-_Hard_Times
1.rt_-_I
1.rt_-_I_Am_Restless
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_I_touch_God_in_my_song
1.rt_-_Journey_Home
1.rt_-_Keep_Me_Fully_Glad
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Last_Curtain
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Little_Flute
1.rt_-_Lord_Of_My_Life
1.rt_-_Lost_Star
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_VIII_-_There_Is_Room_For_You
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XLVII_-_The_Road_Is
1.rt_-_Lovers_Gifts_XXVIII_-_I_Dreamt
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Moments_Indulgence
1.rt_-_My_Dependence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Pole_Star
1.rt_-_My_Present
1.rt_-_Old_And_New
1.rt_-_Only_Thee
1.rt_-_On_The_Nature_Of_Love
1.rt_-_On_The_Seashore
1.rt_-_Our_Meeting
1.rt_-_Paper_Boats
1.rt_-_Parting_Words
1.rt_-_Patience
1.rt_-_Playthings
1.rt_-_Poems_On_Man
1.rt_-_Purity
1.rt_-_Rare
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Roaming_Cloud
1.rt_-_Sail_Away
1.rt_-_Salutation
1.rt_-_Shyama
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_21_-_30
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_71_-_80
1.rt_-_The_Astronomer
1.rt_-_The_Beginning
1.rt_-_The_Child-Angel
1.rt_-_The_End
1.rt_-_The_First_Jasmines
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_LIX_-_O_Woman
1.rt_-_The_Gardener_LXI_-_Peace,_My_Heart
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXIX_-_I_Hunt_For_The_Golden_Stag
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIX_-_You_Walked
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_The_Gardener_XLIII_-_No,_My_Friends
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XX_-_Day_After_Day_He_Comes
1.rt_-_The_Gardener_XXII_-_When_She_Passed_By_Me
1.rt_-_The_Gardener_XXIV_-_Do_Not_Keep_To_Yourself
1.rt_-_The_Gardener_XXIX_-_Speak_To_Me_My_Love
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Gardener_XXVII_-_Trust_Love
1.rt_-_The_Gardener_XXVI_-_What_Comes_From_Your_Willing_Hands
1.rt_-_The_Golden_Boat
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Kiss(2)
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Portrait
1.rt_-_The_Recall
1.rt_-_The_Sailor
1.rt_-_The_Source
1.rt_-_This_Dog
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_Waiting_For_The_Beloved
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_When_And_Why
1.rt_-_When_Day_Is_Done
1.rvd_-_The_Name_alone_is_the_Truth
1.rwe_-_Art
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Celestial_Love
1.rwe_-_Culture
1.rwe_-_Days
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_Forebearance
1.rwe_-_Freedom
1.rwe_-_Friendship
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Good-bye
1.rwe_-_Grace
1.rwe_-_Guy
1.rwe_-_Hamatreya
1.rwe_-_Heroism
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Loss_And_Gain
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin_II
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Politics
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Saadi
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_Suum_Cuique
1.rwe_-_Tact
1.rwe_-_Teach_Me_I_Am_Forgotten_By_The_Dead
1.rwe_-_The_Adirondacs
1.rwe_-_The_Cumberland
1.rwe_-_The_Days_Ration
1.rwe_-_The_Past
1.rwe_-_The_Problem
1.rwe_-_The_River_Note
1.rwe_-_The_Snowstorm
1.rwe_-_The_Sphinx
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To-day
1.rwe_-_To_Laugh_Often_And_Much
1.rwe_-_To_Rhea
1.rwe_-_Two_Rivers
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Waves
1.rwe_-_Woodnotes
1.sca_-_O_blessed_poverty
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sca_-_When_You_have_loved,_You_shall_be_chaste
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_In_Love
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Praises_of_God
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Laus_Trinitati_-_Antiphon_for_the_Trinity
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.shvb_-_O_mirum_admirandum_-_Antiphon_for_Saint_Disibod
1.shvb_-_O_most_noble_Greenness,_rooted_in_the_sun
1.sig_-_Humble_of_Spirit
1.sig_-_Lord_of_the_World
1.sig_-_Rise_and_open_the_door_that_is_shut
1.sig_-_Thou_Livest
1.sig_-_Where_Will_I_Find_You
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_You_are_wise_(from_From_Kingdoms_Crown)
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_Loves_Living_Flame
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_Endless_is_my_Wealth
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_Nirvana_Shatakam
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_How_are_You_at_once_the_source_of_fire
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_What_is_this_awesome_mystery
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_Hundreds_of_my_friends_became_enemies
1.srmd_-_My_friend,_engage_your_heart_in_his_embrace
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_Most_of_the_time_I_smile
1.ss_-_Trying_to_become_a_Buddha_is_easy
1.stav_-_In_the_Hands_of_God
1.stav_-_Let_nothing_disturb_thee
1.stav_-_Oh_Exceeding_Beauty
1.st_-_Doesnt_anyone_see
1.stl_-_The_Divine_Dew
1.sv_-_Song_of_the_Sanyasin
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_Success_and_failure?_No_known_address
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_A_Psalm
1.tm_-_Night-Flowering_Cactus
1.tm_-_Stranger
1.tm_-_The_Fall
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_Blending_With_The_Wind
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_How_Can_I_Possibly_Sleep
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.tr_-_In_My_Youth_I_Put_Aside_My_Studies
1.tr_-_I_Watch_People_In_The_World
1.tr_-_My_Cracked_Wooden_Bowl
1.tr_-_No_Luck_Today_On_My_Mendicant_Rounds
1.tr_-_Reply_To_A_Friend
1.tr_-_Slopes_Of_Mount_Kugami
1.tr_-_Stretched_Out
1.tr_-_The_Plants_And_Flowers
1.tr_-_To_My_Teacher
1.tr_-_When_I_Was_A_Lad
1.tr_-_You_Do_Not_Need_Many_Things
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_Adams_Curse
1.wby_-_A_Deep_Sworn_Vow
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Friends_Illness
1.wby_-_After_Long_Silence
1.wby_-_All_Souls_Night
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_VII._The_Friends_Of_His_Youth
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_An_Acre_Of_Grass
1.wby_-_Anashuya_And_Vijaya
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_Are_You_Content?
1.wby_-_At_Algeciras_-_A_Meditaton_Upon_Death
1.wby_-_At_Galway_Races
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Colonel_Martin
1.wby_-_Crazy_Jane_Talks_With_The_Bishop
1.wby_-_Death
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Ephemera
1.wby_-_Fergus_And_The_Druid
1.wby_-_Fiddler_Of_Dooney
1.wby_-_Friends
1.wby_-_From_The_Antigone
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_He_Thinks_Of_His_Past_Greatness_When_A_Part_Of_The_Constellations_Of_Heaven
1.wby_-_He_Wishes_His_Beloved_Were_Dead
1.wby_-_His_Dream
1.wby_-_In_Memory_Of_Alfred_Pollexfen
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_In_Taras_Halls
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_Lapis_Lazuli
1.wby_-_Leda_And_The_Swan
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Mad_As_The_Mist_And_Snow
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Old_Memory
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Woman
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Responsibilities_-_Closing
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Roger_Casement
1.wby_-_Running_To_Paradise
1.wby_-_Sailing_to_Byzantium
1.wby_-_Solomon_And_The_Witch
1.wby_-_Stream_And_Sun_At_Glendalough
1.wby_-_Supernatural_Songs
1.wby_-_That_The_Night_Come
1.wby_-_The_Apparitions
1.wby_-_The_Blessed
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Crazed_Moon
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Ghost_Of_Roger_Casement
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Hawk
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Lover_Mourns_For_The_Loss_Of_Love
1.wby_-_The_Lover_Pleads_With_His_Friend_For_Old_Friends
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Pensioner.
1.wby_-_The_Old_Stone_Cross
1.wby_-_The_People
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Results_Of_Thought
1.wby_-_The_Sad_Shepherd
1.wby_-_These_Are_The_Clouds
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Spirit_Medium
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Three_Beggars
1.wby_-_The_Tower
1.wby_-_The_Travail_Of_Passion
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_The_Withering_Of_The_Boughs
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_A_Young_Beauty
1.wby_-_Tom_ORoughley
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Two_Years_Later
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_The_Round_Tower
1.wby_-_Upon_A_Dying_Lady
1.wby_-_What_Then?
1.wby_-_When_You_Are_Old
1.wby_-_Where_My_Books_go
1.wby_-_Who_Goes_With_Fergus?
1.wby_-_Wisdom
1.wby_-_Young_Mans_Song
1.whitman_-_1861
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_A_Childs_Amaze
1.whitman_-_After_The_Sea-Ship
1.whitman_-_A_Hand-Mirror
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_A_Leaf_For_Hand_In_Hand
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_A_Paumanok_Picture
1.whitman_-_Apostroph
1.whitman_-_A_Promise_To_California
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_At_Thy_Portals_Also_Death
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_A_Song
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Broadway
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_By_The_Bivouacs_Fitful_Flame
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Dirge_For_Two_Veterans
1.whitman_-_Drum-Taps
1.whitman_-_Eidolons
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Elemental_Drifts
1.whitman_-_Excelsior
1.whitman_-_Faces
1.whitman_-_Fast_Anchord,_Eternal,_O_Love
1.whitman_-_For_You,_O_Democracy
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Germs
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Hours_Continuing_Long
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_I_Hear_America_Singing
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_In_Midnight_Sleep
1.whitman_-_Inscription
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_I_Sit_And_Look_Out
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_I_Was_Looking_A_Long_While
1.whitman_-_Longings_For_Home
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_My_Picture-Gallery
1.whitman_-_Myself_And_Mine
1.whitman_-_Native_Moments
1.whitman_-_Night_On_The_Prairies
1.whitman_-_Not_Heat_Flames_Up_And_Consumes
1.whitman_-_Now_Finale_To_The_Shore
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_Offerings
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_O_Me!_O_Life!
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_One_Sweeps_By
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Sun_Of_Real_Peace
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Patroling_Barnegat
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poems_Of_Joys
1.whitman_-_Portals
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Primeval_My_Love_For_The_Woman_I_Love
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Reconciliation
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_So_Long
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_L
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XIV
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXIII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_Myself-_XXXI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIX
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_Myself-_XXXVIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_That_Last_Invocation
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_The_Base_Of_All_Metaphysics
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Great_City
1.whitman_-_The_Last_Invocation
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Ox_tamer
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Voice_of_the_Rain
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_The_Wound_Dresser
1.whitman_-_This_Compost
1.whitman_-_Thoughts
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_To_A_Pupil
1.whitman_-_To_Foreign_Lands
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Oratists
1.whitman_-_To_Rich_Givers
1.whitman_-_To_The_East_And_To_The_West
1.whitman_-_To_The_Garden_The_World
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_Think_Of_Time
1.whitman_-_Two_Rivulets
1.whitman_-_Unfolded_Out_Of_The_Folds
1.whitman_-_Unnamed_Lands
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Virginia--The_West
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_Weave_In,_Weave_In,_My_Hardy_Life
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_What_Place_Is_Besieged?
1.whitman_-_What_Think_You_I_Take_My_Pen_In_Hand?
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whispers_Of_Heavenly_Death
1.whitman_-_Who_Is_Now_Reading_This?
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_With_All_Thy_Gifts
1.whitman_-_With_Antecedents
1.whitman_-_Years_Of_The_Modern
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Complaint
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_After-Thought
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_A_Morning_Exercise
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_Andrew_Jones
1.ww_-_An_Evening_Walk
1.ww_-_Animal_Tranquility_And_Decay
1.ww_-_Anticipation,_October_1803
1.ww_-_A_Parsonage_In_Oxfordshire
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_Argument_For_Suicide
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Sketch
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Bamboo_Cottage
1.ww_-_Beggars
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Brave_Schill!_By_Death_Delivered
1.ww_-_Calais-_August_1802
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Calm_is_all_Nature_as_a_Resting_Wheel.
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Composed_By_The_Sea-Side,_Near_Calais,_August_1802
1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Crusaders
1.ww_-_Daffodils
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Feelings_Of_A_Noble_Biscayan_At_One_Of_Those_Funerals
1.ww_-_Fidelity
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Grand_is_the_Seen
1.ww_-_Great_Men_Have_Been_Among_Us
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Hint_From_The_Mountains_For_Certain_Political_Pretenders
1.ww_-_Hoffer
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_Indignation_Of_A_High-Minded_Spaniard
1.ww_-_In_Due_Observance_Of_An_Ancient_Rite
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_It_Is_No_Spirit_Who_From_Heaven_Hath_Flown
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose
1.ww_-_Maternal_Grief
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Sonnet_Composed_At_----_Castle
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_My_Cottage_at_Deep_South_Mountain
1.ww_-_Ode
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_O_Me!_O_life!
1.ww_-_On_A_Celebrated_Event_In_Ancient_History
1.ww_-_O_Nightingale!_Thou_Surely_Art
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_On_The_Same_Occasion
1.ww_-_Personal_Talk
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Remembrance_Of_Collins
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_Say,_What_Is_Honour?--Tis_The_Finest_Sense
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September_1,_1802
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Siege_Of_Vienna_Raised_By_Jihn_Sobieski
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stepping_Westward
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Temple_Tree_Path
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_I-_Dedication-_To_the_Right_Hon.William,_Earl_of_Lonsdalee,_K.G.
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Fairest,_Brightest,_Hues_Of_Ether_Fade
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Fountain
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Germans_On_The_Heighs_Of_Hochheim
1.ww_-_The_Green_Linnet
1.ww_-_The_Happy_Warrior
1.ww_-_The_Highland_Broach
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_King_Of_Sweden
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Longest_Day
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Oak_Of_Guernica_Supposed_Address_To_The_Same
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Pet-Lamb
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_There_is_an_Eminence,--of_these_our_hills
1.ww_-_The_Reverie_of_Poor_Susan
1.ww_-_There_Was_A_Boy
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Simplon_Pass
1.ww_-_The_Solitary_Reaper
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_The_World_Is_Too_Much_With_Us
1.ww_-_Those_Words_Were_Uttered_As_In_Pensive_Mood
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_A_Distant_Friend
1.ww_-_To_A_Sexton
1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
1.ww_-_To_B._R._Haydon
1.ww_-_To_Dora
1.ww_-_To_H._C.
1.ww_-_To_Joanna
1.ww_-_To_Lady_Beaumont
1.ww_-_To_Lady_Eleanor_Butler_and_the_Honourable_Miss_Ponsonby,
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To_My_Sister
1.ww_-_To--_On_Her_First_Ascent_To_The_Summit_Of_Helvellyn
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_Sleep
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_To_Thomas_Clarkson
1.ww_-_To_Toussaint_LOuverture
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Upon_The_Punishment_Of_Death
1.ww_-_Upon_The_Same_Event
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_Waldenses
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Where_Lies_The_Land_To_Which_Yon_Ship_Must_Go?
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_In_Very_Early_Youth
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Visited
1.yb_-_In_a_bitter_wind
1.yby_-_In_Praise_of_God_(from_Avoda)
1.ymi_-_at_the_end_of_the_smoke
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Path
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_The_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_Tapasya
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.08_-_Victory_over_Falsehood
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_THE_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Book
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Two_Hundred_and_Eighty-Eight_Sparks
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.19_-_Union,_Gestation,_Birth
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_The_Feminine_Polarity_of_ZO
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Life_Sketch_of_A._B._Purani
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
23.11_-_Observations_III
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.32_-_Prophetic_Visions
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.05_-_HYMN_TO_DARKNESS
25.12_-_AGNI
26.05_-_Modern_Poets
26.07_-_Dhammapada
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_That_Which_is_Speaking
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Marbles_of_Time
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.02_-_Who
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
3.1.06_-_Immortal_Love
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.12_-_A_Child.s_Imagination
3.1.15_-_Rebirth
3.1.18_-_Evening
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_Of_the_Invocation
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Vision
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
34.10_-_Hymn_To_Earth
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.01_-_Hymn_To_The_Sweet_Lord
3.5.02_-_Religion
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
3.5.03_-_Reason_and_Society
35.04_-_Hymn_To_Surya
35.06_-_Who_Seeks_Holy_Places?
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
39.09_-_Just_Be_There_Where_You_Are
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
41.01_-_Vedic_Hymns
41.02_-_Other_Hymns_and_Prayers
41.03_-_Bengali_Poems_of_Sri_Aurobindo
41.04_-_Modern_Bengali_Poems
4.10_-_The_Elements_of_Perfection
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.03_-_The_Birth_of_Sin
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.05_-_Agni
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.08_-_Psychic_Sorrow
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.10_-_Psychic_Yearning
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.06_-_Levels_of_the_Higher_Mind
4.3.2.08_-_Overmind_Experiences
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.42_-_Chapter_Two
4.4.3.01_-_The_Purpose_of_the_Descent
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.43_-_Chapter_Three
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.06_-_The_Descent_of_Fire
4.4.4.07_-_The_Descent_of_Light
4.4.4.09_-_The_Descent_of_Wideness
4.4.4.10_-_The_Descent_of_Ananda
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
4.4_-_Additional_Aphorisms
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_Proem
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.03_-_Towars_the_Supreme_Light
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.1.07_-_Life
6.1.08_-_One_Day
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.04_-_Thought_the_Paraclete
7.3.10_-_The_Lost_Boat
7.3.13_-_Ascent
7.3.14_-_The_Tiger_and_the_Deer
7.5.21_-_The_Pilgrim_of_the_Night
7.5.28_-_The_Greater_Plan
7.5.29_-_The_Universal_Incarnation
7.5.33_-_Shiva
7.5.51_-_Light
7.5.52_-_The_Unseen_Infinite
7.5.61_-_Because_Thou_Art
7.5.64_-_The_Iron_Dictators
7.5.66_-_Immortality
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7.9.20_-_Soul,_my_soul
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_3_-_GUTEIS_FINGER
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
LUX.05_-_AUGOEIDES
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
MMM.03_-_DREAMING
MoM_References
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
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Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_House_of_Asterion
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Ultima_Thule_-_Dedication_to_G._W._G.
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
Acknowledge the Immaculate Splendor of Savitri
Agenda Vol 01
Agenda Vol 13
ascend
Ascendance of a Bookworm
Calendar
Compendium
Crisis of European Sciences and Transcendental Phenomenology
end
endless
Endurance
endure
Falling Into Grace Insights on the End of Suffering
fiend
friends
In the end
Kendama (gifs)
Michael Ende
Neon Genesis Evangelion The End of Evangelion
New Calendar
Recommended Reading
rend
resplendent
Savitri extended toc
Self-Surrender
self-transcendence
splendorous
Surrender
Tend
Tendency
the Divine Transcendence
The Friend
The Heart Treasure of the Enlightened Ones The Practice of View, Meditation, and Action A Discourse Virtuous in the Beginning, Middle, and End
The Mothers Agenda
The Mothers Agenda (overview)
The Neverending Story
the Transcendent
transcend
transcendent
Transcendental Magic
unending
Wendi Leigh Adamek
Why do I forget Savitris Divine status and splendor

DEFINITIONS


TERMS STARTING WITH

endable ::: a. --> That may be ended; terminable.

end- ::: --> A combining form signifying within; as, endocarp, endogen, endocuneiform, endaspidean.

end-all ::: n. --> Complete termination.

endamageable ::: a. --> Capable of being damaged, or injured; damageable.

endamaged ::: imp. & p. p. --> of Endamage

endamagement ::: n. --> Damage; injury; harm.

endamage ::: v. t. --> To bring loss or damage to; to harm; to injure.

endamaging ::: p. pr. & vb. n. --> of Endamage

endamnify ::: v. t. --> To damnify; to injure.

endangered ::: imp. & p. p. --> of Endanger

endangering ::: p. pr. & vb. n. --> of Endanger

endangerment ::: n. --> Hazard; peril.

endanger ::: v. t. --> To put to hazard; to bring into danger or peril; to expose to loss or injury; as, to endanger life or peace.
To incur the hazard of; to risk.


endark ::: v. t. --> To darken.

endaspidean ::: a. --> Having the anterior scutes extending around the tarsus on the inner side; -- said of certain birds.

endazzle ::: v. t. --> To dazzle.

end behaviour: The properties of a graph on the real number line, or of a function of one real variable, as the real number tends towards either/both positive and negative infinity.

endeared ::: imp. & p. p. --> of Endear

endearedly ::: adv. --> With affection or endearment; dearly.

endearedness ::: n. --> State of being endeared.

endearing ::: inspiring affection or warm sympathy; charming.

endearing ::: p. pr. & vb. n. --> of Endear ::: a. --> Making dear or beloved; causing love.

endearment ::: n. --> The act of endearing or the state of being endeared; also, that which manifests, excites, or increases, affection.

endear ::: v. t. --> To make dear or beloved.
To raise the price or cost of; to make costly or expensive.


endeavored ::: imp. & p. p. --> of Endeavor

endeavorer ::: n. --> One who makes an effort or attempt.

endeavoring ::: p. pr. & vb. n. --> of Endeavor

endeavorment ::: n. --> Act of endeavoring; endeavor.

endeavor ::: v. t. --> To exert physical or intellectual strength for the attainment of; to use efforts to effect; to strive to achieve or reach; to try; to attempt. ::: v. i. --> To exert one&

endeavour ::: a strenuous effort; attempt.

endecagon ::: n. --> A plane figure of eleven sides and angles.

endecagynous ::: a. --> Having eleven pistils; as, an endecagynous flower.

endecane ::: n. --> One of the higher hydrocarbons of the paraffin series, C11H24, found as a constituent of petroleum.

endecaphyllous ::: a. --> Composed of eleven leaflets; -- said of a leaf.

ended ::: imp. & p. p. --> of End

endeictic ::: a. --> Serving to show or exhibit; as, an endeictic dialogue, in the Platonic philosophy, is one which exhibits a specimen of skill.

endeixis ::: n. --> An indication.

endemial ::: a. --> Endemic.

endemic ::: a. --> Alt. of Endemical ::: n. --> An endemic disease.

endemical ::: a. --> Peculiar to a district or particular locality, or class of persons; as, an endemic disease.

endemically ::: adv. --> In an endemic manner.

endemiology ::: n. --> The science which treats of endemic affections.

endenization ::: n. --> The act of naturalizing.

endenizen ::: v. t. --> To admit to the privileges of a denizen; to naturalize.

endenize ::: v. t. --> To endenizen.

endermatic ::: a. --> Endermic.

endermic ::: a. --> Acting through the skin, or by direct application to the skin.

endermically ::: adv. --> By the endermic method; as, applied endermically.

ender ::: n. --> One who, or that which, makes an end of something; as, the ender of my life.

enderon ::: n. --> The deep sensitive and vascular layer of the skin and mucous membranes.

endiademed ::: a. --> Diademed.

endian "data, architecture" Suffix used in the terms {big-endian} and {little-endian} that describe the ordering of {bytes} in a multi-byte number. The term comes from Swift's "Gulliver's Travels" via the famous paper "On Holy Wars and a Plea for Peace" by Danny Cohen, USC/ISI IEN 137, 1980-04-01. The Lilliputians, being very small, had correspondingly small political problems. The Big-Endian and Little-Endian parties debated over whether soft-boiled eggs should be opened at the big end or the little end. See also {middle-endian}, {holy wars}, {NUXI problem}, {swab}. (2007-08-14)

endiaper ::: v. t. --> To decorate with a diaper pattern.

endictment ::: n. --> See Indictment.

endict ::: v. t. --> See Indict.

ending ::: p. pr. & vb. n. --> of End ::: n. --> Termination; concluding part; result; conclusion; destruction; death.
The final syllable or letter of a word; the part joined to the stem. See 3d Case, 5.


endite ::: v. t. --> See Indite.

endive ::: n. --> A composite herb (Cichorium Endivia). Its finely divided and much curled leaves, when blanched, are used for salad.

endless ::: a. --> Without end; having no end or conclusion; perpetual; interminable; -- applied to length, and to duration; as, an endless line; endless time; endless bliss; endless praise; endless clamor.
Infinite; excessive; unlimited.
Without profitable end; fruitless; unsatisfying.
Void of design; objectless; as, an endless pursuit.


endless loop {infinite loop}

endlessly ::: adv. --> In an endless manner.

endlessness ::: n. --> The quality of being endless; perpetuity.

endless. unendingly.

endlong ::: adv. & prep. --> Lengthwise; along.

endmost ::: a. --> Farthest; remotest; at the very end.

end ::: n. --> The extreme or last point or part of any material thing considered lengthwise (the extremity of breadth being side); hence, extremity, in general; the concluding part; termination; close; limit; as, the end of a field, line, pole, road; the end of a year, of a discourse; put an end to pain; -- opposed to beginning, when used of anything having a first part.
Point beyond which no procession can be made; conclusion; issue; result, whether successful or otherwise; conclusive event;


endo- ::: --> Alt. of End-

endoblastic ::: a. --> Relating to the endoblast; as, the endoblastic layer.

endoblast ::: n. --> Entoblast; endoplast. See Nucleus,

endocardiac ::: a. --> Alt. of Endocardial

endocardial ::: a. --> Pertaining to the endocardium.
Seated or generated within the heart; as, endocardial murmurs.


endocarditis ::: n. --> Inflammation of the endocardium.

endocardium ::: n. --> The membrane lining the cavities of the heart.

endocarp ::: n. --> The inner layer of a ripened or fructified ovary.

endochondral ::: a. --> Growing or developing within cartilage; -- applied esp. to developing bone.

endochrome ::: n. --> The coloring matter within the cells of plants, whether green, red, yellow, or any other color.

endocrine glands: glands which secrete hormones directly into the bloodstream.

endocrine ::: Referring to the release of signaling molecules whose effects are made widespread by distribution in the general circulation.

endocrinologist: a specialist of the endocrine glands and hormone systems of the body. ie pituitary gland, adrenal gland, testes.

endoctrine ::: v. t. --> To teach; to indoctrinate.

endocyst ::: n. --> The inner layer of the cells of Bryozoa.

endocytosis ::: A budding off of vesicles from the plasma membrane, which allows uptake of materials in the extracellular medium.

endodermal ::: a. --> Alt. of Endodermic

endodermic ::: a. --> Of or pertaining to the endoderm.

endodermis ::: n. --> A layer of cells forming a kind of cuticle inside of the proper cortical layer, or surrounding an individual fibrovascular bundle.

endoderm ::: n. --> The inner layer of the skin or integument of an animal.
The innermost layer of the blastoderm and the structures derived from it; the hypoblast; the entoblast. See Illust. of Ectoderm.


endoderm ::: The innermost of the three embryonic germ layers.

end of the world” are 9 in number: Michael,

endogamous ::: a. --> Marrying within the same tribe; -- opposed to exogamous.

endogamy ::: n. --> Marriage only within the tribe; a custom restricting a man in his choice of a wife to the tribe to which he belongs; -- opposed to exogamy.

endogenesis ::: n. --> Endogeny.

endogenetic ::: a. --> Endogenous.

endogen ::: n. --> A plant which increases in size by internal growth and elongation at the summit, having the wood in the form of bundles or threads, irregularly distributed throughout the whole diameter, not forming annual layers, and with no distinct pith. The leaves of the endogens have, usually, parallel veins, their flowers are mostly in three, or some multiple of three, parts, and their embryos have but a single cotyledon, with the first leaves alternate. The endogens constitute one of the great primary classes of plants, and included all

endogenous ::: a. --> Increasing by internal growth and elongation at the summit, instead of externally, and having no distinction of pith, wood, and bark, as the rattan, the palm, the cornstalk.
Originating from within; increasing by internal growth.


endogenous:caused by factors within the body or mind or arising from internal structural or functional causes.

endogenously ::: adv. --> By endogenous growth.

endogenous opioids ::: Peptides in the central nervous system that have the same pharmacological effects as morphine and other derivatives of opium.

endogenous pacemakers: inherited mechanisms important for the regulation of biological rhythms, particularly in the absence of external cues. The principal endogenous pacemaker in mammals is a small group of cells in the hypothalamus, known as the suprachiasmatic nucleus (SCN), which regulates the production of melatonin in the pineal gland.

endogenous states ::: See altered states.

endogeny ::: n. --> Growth from within; multiplication of cells by endogenous division, as in the development of one or more cells in the interior of a parent cell.

endognathal ::: a. --> Pertaining to the endognath.

endognath ::: n. --> The inner or principal branch of the oral appendages of Crustacea. See Maxilla.

endolymphangial ::: a. --> Within a lymphatic vessel.

endolymphatic ::: a. --> Pertaining to, or containing, endolymph; as, the endolymphatic duct.
Within a lymphatic vessel; endolymphangial.


endolymph ::: n. --> The watery fluid contained in the membranous labyrinth of the internal ear.

endolymph ::: The potassium-rich fluid filling both the cochlear duct and the membranous labyrinth; bathes the apical end of the hair cells.

endometritis ::: n. --> Inflammation of the endometrium.

endometrium ::: n. --> The membrane lining the inner surface of the uterus, or womb.

endome ::: v. t. --> To cover as with a dome.

endomorph ::: n. --> A crystal of one species inclosed within one of another, as one of rutile inclosed in quartz.

endomysium ::: n. --> The delicate bands of connective tissue interspersed among muscular fibers.

endoneurium ::: n. --> The delicate bands of connective tissue among nerve fibers.

endongyo 圓頓教. See YUANDUN JIAO

endoparasite ::: n. --> Any parasite which lives in the internal organs of an animal, as the tapeworms, Trichina, etc.; -- opposed to ectoparasite. See Entozoon.

endophloeum ::: n. --> The inner layer of the bark of trees.

endophragmal ::: a. --> Of or pertaining to the endophragma.

endophragma ::: n. --> A chitinous structure above the nervous cord in the thorax of certain Crustacea.

endophyllous ::: a. --> Wrapped up within a leaf or sheath.

endoplasma ::: n. --> Same as Entoplasm and Endosarc.

endoplasm ::: n. --> The protoplasm in the interior of a cell.

endoplastica ::: n. pl. --> A group of Rhizopoda having a distinct nucleus, as the am/ba.

endoplast ::: n. --> See Nucleus.

endoplastule ::: n. --> See Nucleolus.

endopleura ::: n. --> The inner coating of a seed. See Tegmen.

endopleurite ::: n. --> The portion of each apodeme developed from the interepimeral membrane in certain crustaceans.

endopodite ::: n. --> The internal or principal branch of the locomotive appendages of Crustacea. See Maxilliped.

endorhizae ::: pl. --> of Endorhiza

endorhizal ::: a. --> Alt. of Endorhizous

endorhiza ::: n. --> Any monocotyledonous plant; -- so named because many monocotyledons have an endorhizal embryo.

endorhizous ::: a. --> Having the radicle of the embryo sheathed by the cotyledon, through which the embryo bursts in germination, as in many monocotyledonous plants.

endorphins: a neuropeptide which plays an important role in pain and mood states.

endorphins ::: One of a group of neuropeptides that are agonists at opioid receptors, virtually all of which contain the sequence Tyr-Gly-Gly-Phe.

endorsed ::: imp. & p. p. --> of Endorse

endorsee ::: n. --> Same as Indorsee.

endorsement ::: n. --> Same as Indorsement.

endorser ::: n. --> Same as Indorser.

endorse ::: v. t. --> Same as Indorse. ::: n. --> A subordinary, resembling the pale, but of one fourth its width (according to some writers, one eighth).

endorsing ::: approving, supporting, or sustaining.

endorsing ::: p. pr. & vb. n. --> of Endorse

endosarc ::: n. --> The semifluid, granular interior of certain unicellular organisms, as the inner layer of sarcode in the amoeba; entoplasm; endoplasta.

endoscope ::: n. --> An instrument for examining the interior of the rectum, the urethra, and the bladder.

endoscopy ::: n. --> The art or process of examining by means of the endoscope.

endoskeletal ::: a. --> Pertaining to, or connected with, the endoskeleton; as, endoskeletal muscles.

endoskeleton ::: n. --> The bony, cartilaginous, or other internal framework of an animal, as distinguished from the exoskeleton.

endosmometer ::: n. --> An instrument for measuring the force or amount of endosmotic action.

endosmometric ::: a. --> Pertaining to, or designed for, the measurement of endosmotic action.

endosmose ::: n. --> Alt. of Endosmosis

endosmosis ::: n. --> The transmission of a fluid or gas from without inward in the phenomena, or by the process, of osmose.

endosmosmic ::: a. --> Endosmotic.

endosmotic ::: a. --> Pertaining to endosmose; of the nature endosmose; osmotic.

endospermic ::: a. --> Relating to, accompanied by, or containing, endosperm.

endosperm ::: n. --> The albumen of a seed; -- limited by recent writers to that formed within the embryo sac.

endospore ::: n. --> The thin inner coat of certain spores.

endosporous ::: a. --> Having the spores contained in a case; -- applied to fungi.

endoss ::: v. t. --> To put upon the back or outside of anything; -- the older spelling of endorse.

endosteal ::: a. --> Relating to endostosis; as, endosteal ossification.

endosternite ::: n. --> The part of each apodeme derived from the intersternal membrane in Crustacea and insects.

endosteum ::: n. --> The layer of vascular connective tissue lining the medullary cavities of bone.

endostoma ::: n. --> A plate which supports the labrum in certain Crustacea.

endostome ::: n. --> The foramen or passage through the inner integument of an ovule.
And endostoma.


endostosis ::: n. --> A process of bone formation in which ossification takes place within the substance of the cartilage.

endostyle ::: n. --> A fold of the endoderm, which projects into the blood cavity of ascidians. See Tunicata.

endotheca ::: n. --> The tissue which partially fills the interior of the interseptal chambers of most madreporarian corals. It usually consists of a series of oblique tranverse septa, one above another.

endothecium ::: n. --> The inner lining of an anther cell.

endothelial ::: a. --> Of, or relating to, endothelium.

endothelia ::: pl. --> of Endothelium

endothelium ::: n. --> The thin epithelium lining the blood vessels, lymphatics, and serous cavities. See Epithelium.

endotheloid ::: a. --> Like endothelium.

endothorax ::: n. --> An internal process of the sternal plates in the thorax of insects.

endowed ::: imp. & p. p. --> of Endow

endower ::: v. t. --> To endow. ::: n. --> One who endows.

endowing ::: p. pr. & vb. n. --> of Endow

endowment ::: n. --> The act of bestowing a dower, fund, or permanent provision for support.
That which is bestowed or settled on a person or an institution; property, fund, or revenue permanently appropriated to any object; as, the endowment of a church, a hospital, or a college.
That which is given or bestowed upon the person or mind; gift of nature; accomplishment; natural capacity; talents; -- usually in the plural.


endow ::: v. t. --> To furnish with money or its equivalent, as a permanent fund for support; to make pecuniary provision for; to settle an income upon; especially, to furnish with dower; as, to endow a wife; to endow a public institution.
To enrich or furnish with anything of the nature of a gift (as a quality or faculty); -- followed by with, rarely by of; as, man is endowed by his Maker with reason; to endow with privileges or benefits.


endozoa ::: n. pl. --> See Entozoa.

end plate current (EPC) ::: Postsynaptic current produced by neurotransmitter release and binding at the motor end plate.

end plate potential (EPP) ::: Depolarization of the membrane potential of skeletal muscle fiber, caused by the action of the transmitter acetylcholine at the neuromuscular synapse.

end plate ::: The complex postsynaptic specialization at the site of nerve contact on skeletal muscle fibers.

end point: 1. One of 2 numbers which defines a closed interval.

end rhyme: Rhyme where the last word of each verse is the word that rhymes. This is a very common type of rhyme.

endrudge ::: v. t. --> To make a drudge or slave of.

end.]

end-stop: In poetry this is a line ending in a full pause (such as a full stop or semicolon). End-stopped lines generally highlight a rhyme or point. End-stops contrasts with enjambment or run-on lines.

end tag {tag}

end-to-end solution "jargon" (E2ES) A term that suggests that the supplier of an {application program} or system will provide all the hardware and/or software components and resouces to meet the customer's requirement and no other supplier need be involved. Compare: {turn-key} solution. (2006-03-30)

end-to-end solution ::: (jargon) (E2ES) A term that suggests that the supplier of an application program or system will provide all the hardware and/or software components and resouces to meet the customer's requirement and no other supplier need be involved.Compare: turn-key solution.(2006-03-30)

endued ::: imp. & p. p. --> of Endue

enduement ::: n. --> Act of enduing; induement.

endue ::: v. t. --> To invest.
An older spelling of Endow.


enduing ::: p. pr. & vb. n. --> of Endue

endurable ::: a. --> Capable of being endured or borne; sufferable.

endurably ::: adv. --> In an endurable manner.

endurance ::: n. --> A state or quality of lasting or duration; lastingness; continuance.
The act of bearing or suffering; a continuing under pain or distress without resistance, or without being overcome; sufferance; patience.


endurant ::: a. --> Capable of enduring fatigue, pain, hunger, etc.

endure ::: 1. To undergo (hardship, strain, privation, etc.) without yielding; bear. 2. To bear without resistance or with patience; tolerate. 3. To admit of; allow; bear. 4. To continue to exist; last. endures, endured.

endured ::: imp. & p. p. --> of Endure

endured; undergone; suffered through.

endurement ::: n. --> Endurance.

endurer ::: n. --> One who, or that which, endures or lasts; one who bears, suffers, or sustains.

endure ::: v. i. --> To continue in the same state without perishing; to last; to remain.
To remain firm, as under trial or suffering; to suffer patiently or without yielding; to bear up under adversity; to hold out. ::: v. t. --> To remain firm under; to sustain; to undergo; to support


enduring ::: lasting; continuing; durable; permanent.

enduring ::: p. pr. & vb. n. --> of Endure ::: a. --> Lasting; durable; long-suffering; as, an enduring disposition.

enduring structure ::: A structure that remains in existence, fully functioning, yet is subsumed in higher structures (e.g., cognitive structures). See transitional structure.

end-user "job" The person who uses a computer application, as opposed to those who developed or support it. The end-user may or may not know anything about computers, how they work, or what to do if something goes wrong. End-users do not usually have administrative responsibilities or privileges. End users are certain to have a different set of assumptions than the developers who created the application. (1997-03-29)

end-user ::: (job) The person who uses a computer application, as opposed to those who developed or support it. The end-user may or may not know anything about computers, how they work, or what to do if something goes wrong. End-users do not usually have administrative responsibilities or privileges.End users are certain to have a different set of assumptions than the developers who created the application. (1997-03-29)

endways ::: adv. --> Alt. of Endwise

endwise ::: adv. --> On end; erectly; in an upright position.
With the end forward.


endyma ::: n. --> See Ependyma.

endyses ::: pl. --> of Endysis

endysis ::: n. --> The act of developing a new coat of hair, a new set of feathers, scales, etc.; -- opposed to ecdysis.

Endangered Species ::: Animals, birds, fish, plants, or other living organisms threatened with extinction by man-made or natural changes in their environment. Requirements for declaring a species endangered are contained in the Endangered Species Act.



Endangerment Assessment::: A study to determine the nature and extent of contamination at a site on the National Priorities List and the risks posed to public health or the environment. EPA or the state conducts the study when a legal action is to be taken to direct potentially responsible parties to clean up a site or pay for it. An endangerment assessment supplements a remedial investigation.



Ending inventory - The value of the inventory at the end of the period often calculated by conducting a stocktake.

End, (in Scholasticism): That object for the attainment of which the agent moves and acts. End which (finis qui): That good the agent intends to attain, e.g. health, which a sick man intends. End for whom (finis cui): Refers to the person or subject for whom the end which (finis qui) is procured, e.g. the sick man himself for whom health is procured.

Endlosung ::: (Ger. The final solution) Campaign of extermination against the Jews of Europe.

End Of Line ::: (character) (EOL) Synonym for newline, derived perhaps from the original CDC6600 Pascal. The abbreviation EOL is now rare, but widely recognised and occasionally used for brevity. Used in the example entry under BNF.Out of context this would probably be (deliberately) ambiguous because different systems used different (combinations of) characters to mark the end of a line. Unix uses a line feed; DOS uses carriage return, line feed (CRLF) and the Macintosh uses carriage return.See also EOF.(2002-03-22)

End Of Line "character" (EOL) Synonym for {newline}, derived perhaps from the original {CDC 6600} {Pascal}. The abbreviation "EOL" is now rare, but widely recognised and occasionally used for brevity. Used in the example entry under {BNF}. Out of context this would probably be (deliberately) ambiguous because different systems used different (combinations of) characters to mark the end of a line. {Unix} uses a {line feed}; DOS uses {carriage return}, line feed ({CRLF}) and the {Macintosh} uses carriage return. See also {EOF}. (2002-03-22)

End of Medium "character" (EM) {ASCII} character 25. (1996-06-28)

End of Medium ::: (character) (EM) ASCII character 25. (1996-06-28)

End Of Text ::: control-C

End Of Text {control-C}

End Of Transmission "character" (EOT) The {mnemonic} for {ASCII} character 4.

End Of Transmission ::: (character) (EOT) The mnemonic for ASCII character 4.

Endogenous expenditure - See induced spending.

Endogenous money supply - Money supply that is determined (at least in part) by the demand for money

Endogenous variable - A variable that is explained within a theory.

Endorphins ::: A neurotransmitter involved in pain relief, and feelings of pleasure and contentedness.

Endorsement - Signature on a draft or cheque by a payee before transfer to a third party.

Endor, Witch or Wise Woman of. See WITCH OF ENDOR

Endowment - A fund where amounts given to the fund will be held in perpetuity and that the earnings from the fund are used in accordance with the donor’s of the fund's specified instructions.

Ends: (in Kant's ethics) (1) Humanity and every rational creature is an end in itself (never merely a means). (2) "The natural end which all men have is their own happiness." (Kant.)

End Transmission Block "character" (ETB) The {mnemonic} for {ASCII} character 23. (1996-06-28)

End Transmission Block ::: (character) (ETB) The mnemonic for ASCII character 23. (1996-06-28)

ENDURANCE. ::: TIic cap.iciiy of bearing without depression.


TERMS ANYWHERE

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

1. A suggested explanation for a group of facts or phenomena, either accepted as a basis for further verification (working hypothesis) or accepted as likely to be true. 2. An assumption used in an argument without its being endorsed; a supposition.

1. Came in rough contact while moving; pushed and shoved. 2. Contended with. 3. Unsettled; disturbed. jostling.

1. Closely intimate or personal. 2. A close friend or associate. 3. Having fair knowledge; acquainted.

1. Fiendishly evil. 2. A mythical watchdog of hell.

1. Large and impressive in size, scope, or extent; magnificent. 2. Most important; chief. 3. Eminent; great in position; stately; majestic. 4. Impressive in size, appearance or general effect. 5. Magnificent or splendid. grander.

1. Makes by assembling parts or sections. 2. ‘Makes up", devises or invents (a legend, lie, etc.).

1. The active opposition or mutual hostility of two opposing forces, physical or mental. 2. An opposing force, principle, or tendency.

1. ‘The beginning and the end," originally of the divine Being. 2. The first and last letters of the Greek alphabet.

1. The expenditure of something, such as time or labour, necessary for the attainment of a goal. Also fig. **2. The price paid or required for acquiring, producing, or maintaining something, usually measured in money, time, or energy; expense or expenditure; outlay. 3. **Suffering or sacrifice; loss; penalty.

1. To demonstrate or prove to be just, right, or valid. 2. To defend or uphold as warranted or well-grounded. justifies, justified, justifying.

1. To exempt from death; make immortal; endow with immortality. 2. To give everlasting fame to. immortalised.

1. To give light to; illuminate; shine on. 2. Make lighter or brighter. 3. To bestow spiritual enlightenment. 4. To enlighten, as with knowledge. 5. To make lucid or clear; throw light on (a subject). 6. To make resplendent or illustrious. 7. To decorate (a manuscript, book, etc.) with colours and gold or silver, as was often done in the Middle Ages. illumines, illumined, illumining, half-illumined.

abide ::: 1. To wait, stay, remain. 2. To remain in residence; to sojourn, reside, dwell. 3. To remain with; to stand firm by, to hold to, remain true to. 4. To continue in existence, endure, stand firm or sure. abides, abode, abiding.

abolish ::: to put an end to, to do away with; to annul or make void; to demolish, destroy or annihilate. abolished, abolishing.

abrogate ::: to do away with, put an end to.

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

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

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.

account ::: n. 1. A record of debts and credits, applied to other things than money or trade. 2. A particular statement or narrative of an event or thing; a relation, report, or description. v. 3. To render an account or reckoning of; to give a satisfactory reason for, to give an explanation.

achieve ::: 1. To bring to a successful end, to carry out successfully (an enterprise); to accomplish, perform. 2. To succeed in gaining, to acquire by effort, to obtain, win. achieves, achieved, achieving.

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

" . . . 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

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

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

"A divine Force is at work and will choose at each moment what has to be done or has not to be done, what has to be momentarily or permanently taken up, momentarily or permanently abandoned. For provided we do not substitute for that our desire or our ego, and to that end the soul must be always awake, always on guard, alive to the divine guidance, resistant to the undivine misleading from within or without us, that Force is sufficient and alone competent and she will lead us to the fulfilment along ways and by means too large, too inward, too complex for the mind to follow, much less to dictate. It is an arduous and difficult and dangerous way, but there is none other.” The Synthesis of Yoga

adj. 1. Not imprisoned or enslaved; being at liberty. 2. Unconstrained; unconfined. 3. Unobstructed; clear. 4. Ready or generous in using or giving; liberal; lavish. 5. Exempt from external authority, interference, restriction, etc., as a person or one"s will, thought, choice, action, etc.; independent; unrestricted. 6. Exempt or released from something specified that controls, restrains, burdens, etc. (usually followed by from or of). 7. Given readily or in profusion. freer, thought-free, world-free. *adv. *8. In a free manner; without constraints; unimpeded. v. 9. To make free; set at liberty; release from bondage, imprisonment, or restraint. 10. To disengage or clear something from an entanglement. 11. To relieve or rid of a burden, an inconvenience or an obligation. freed. set free. Released; liberated; freed.

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

"Adjustment for practical purposes of rival courses of action, systems, or theories, conflicting opinions or principles, by the sacrifice or surrender of a part of each. . . .” Essays Divine and Human*

"Aesthesis therefore is of the very essence of poetry, as it is of all art. But it is not the sole element and aesthesis too is not confined to a reception of poetry and art; it extends to everything in the world: there is nothing we can sense, think or in any way experience to which there cannot be an aesthetic reaction of our conscious being. Ordinarily, we suppose that aesthesis is concerned with beauty, and that indeed is its most prominent concern: but it is concerned with many other things also. It is the universal Ananda that is the parent of aesthesis and the universal Ananda takes three major and original forms, beauty, love and delight, the delight of all existence, the delight in things, in all things.” Letters on Savitri

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

affranchised ::: freed from a state of dependence, servitude or obligation;

a flexible board from which a dive may be executed, secured at one end and projecting over water at the other. Also fig.

*[Agni]. Sri Aurobindo: "Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” *The Secret of the Veda

::: "A gnostic Supernature transcends all the values of our normal ignorant Nature; our standards and values are created by ignorance and therefore cannot determine the life of Supernature. At the same time our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge; . . . .” The Life Divine*

aim ::: n. Fig. 1. A thing intended or desired to be effected; an object, purpose. Aim, aims. *v. 2. To point or direct a gun, arrow, etc. toward. *aimed.

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

". . . all division is intended to enrich by an experience of various sweetness of unification the joy of realised unity.” The Life Divine

alley ::: a passage between buildings; hence, a narrow street, a lane; usually only wide enough for foot-passengers. blind alley*: one that is closed at the end, so as to be no thoroughfare; a cul de sac*.

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.**

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.

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

amicable ::: characterized by or showing goodwill; friendly; done in a friendly manner; peaceable.

"A mind of light will replace the present confusion and trouble of this earthly ignorance; it is likely that even those parts of humanity which cannot reach it will yet be aware of its possibility and consciously tend towards it; not only so, but the life of humanity will be enlightened, uplifted, governed, harmonised by this luminous principle and even the body become something much less powerless, obscure and animal in its propensities and capable instead of a new and harmonised perfection. It is this possibility that we have to look at and that would mean a new humanity uplifted into Light, capable of a spiritualised being and action, open to governance by some light of the Truth-consciousness, capable even on the mental level and in its own order of something that might be called the beginning of a divinised life.” Essays in Philosophy and Yoga

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

ancestors ::: forebears; descendants. progenitors.

:::   "And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.” The Synthesis of Yoga

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

animate ::: alive; possessing life , endowed with life. half-animate. half-animated. Giving the appearance of moving, of being alive.

:::   "An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up, but when there is a descent, there is a total conscious substitution.” Letters on Yoga

annexed ::: attached appended, or added.

annul ::: 1. To reduce to nothing; obliterate; annihilate. To put out of existence, extinguish. 2. To put an end or stop to (an action or state of things); to abolish, cancel, do away with. 3. To make void or null; abolish; cancel; invalidate; declare invalid. annuls, annulled, annulling, annulment.

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

"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

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.

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

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.

a religious official among the Romans, whose duty it was to predict future events and advise upon the course of public business, in accordance with omens derived from the flight, singing, and feeding of birds. Hence extended to: A soothsayer, diviner, or prophet, generally; one that foresees and foretells the future. (Sri Aurobindo employs the word as an adjective.) augured.

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.*)

ascending ::: rising, mounting up.

ascend ::: to move, climb, or go upward; mount; rise. ascends, ascended, ascending.

ascension ::: the act or process of ascending; upward movement. flame-ascensions.

aspirant ::: n. **1. One who seeks with eagerness and steady purpose. adj. 2. Aspiring, striving for a higher position; mounting up, ascending. aspirants.**

"As there is a cosmic Self and Spirit pervading and upholding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are its powers or arise as forms of its universal action.” The Life Divine

aswapati ::: Sri Aurobindo: "Aswapati, the Lord of the Horse, her [Savitri"s] human father, is the Lord of Tapasya, the concentrated energy of spiritual endeavour that helps us to rise from the mortal to the immortal planes; . . . .” (From a letter written by Sri Aurobindo) Aswapati"s.

atoned ::: expiated, made amends for.

:::   "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

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

attendants

attending

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

  At times he calls himself the ‘Lord of Nations." It is he who sets all wars in motion and only by thwarting his plans could the last war be won . . . This one does not want to be converted, not at all. He wants neither the physical transformation not the supramental world, for that would spell his end. The Mother"s talk of 26 March 1959.

aureate ::: golden or gilded; brilliant or splendid.

autonomy ::: 1. Independence or freedom, as of the will or one"s actions. 2. Self-government. autonomies.

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

balance ::: n. **1. A state of equilibrium or equipoise; mental, psychological or emotional. 2. A weighing device, especially one consisting of a rigid beam horizontally suspended by a low-friction support at its center, with identical weighing pans hung at either end, one of which holds an unknown weight while the effective weight in the other is increased by known amounts until the beam is level and motionless. 3. An undecided or uncertain state in which issues are unresolved. v. 4. To have an equality or equivalence in weight, parts, etc.; be in equilibrium. adj. 5. Being in harmonious or proper arrangement or adjustment, proportion. 6. Mental steadiness or emotional stability; habit of calm behaviour, judgement. balanced, balancing.**

banner ::: 1. A piece of cloth bearing a motto or legend. 2. A placard carried in a demonstration.

bards ::: an ancient Celtic order of minstrel poets who composed and recited verses celebrating the legendary exploits of chieftains and heroes. 2. Poets, especially lyric poets.

basilicas ::: public buildings in ancient Rome having a central nave with an apse at one or both ends and two side aisles formed by rows of columns, which was used as an assembly hall – also Christian churches with a similar design.

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

bend ::: 1. To assume a curved, crooked, or angular form or direction, esp. to bend the body; stoop. 2. Fig. To bow, esp. in reverence. 3. To turn or incline in a particular direction; be directed. bends.

bending ::: pulling back the string of (a bow or the like) in preparation for shooting.

bear ::: 1. To carry. Also fig. 2. To hold up, support. Also fig. 3. To have a tolerance for; endure something with tolerance and patience. 5. To possess, as a quality or characteristic; have in or on. 6. To tend in a course or direction; move; go. 7. To render; afford; give. 8. To produce by natural growth. bears, bore, borne bearing.

being, Master of ::: Sri Aurobindo: " Vamadeva goes on to say, "Let us give expression to this secret name of the clarity, — that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surrenderings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secret of the Veda

endearing ::: inspiring affection or warm sympathy; charming.

endeavour ::: a strenuous effort; attempt.

endorsing ::: approving, supporting, or sustaining.

endure ::: 1. To undergo (hardship, strain, privation, etc.) without yielding; bear. 2. To bear without resistance or with patience; tolerate. 3. To admit of; allow; bear. 4. To continue to exist; last. endures, endured.

endured; undergone; suffered through.

enduring ::: lasting; continuing; durable; permanent.

bent ::: personal inclination, propensity, tendency or aptitude.

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

bitter ::: 1. Having or being a taste that is sharp, acrid, and unpleasant. 2. Difficult or distasteful to accept, admit; bear or endure. 3. Proceeding from or exhibiting strong animosity. 4. Causing a sharply unpleasant, painful, or stinging sensation; harsh; severe. bitterness.

blaze ::: n. 1. A brilliant burst of fire, a bright glowing flame. 2. A brilliant, striking display; a brilliant light; resplendent with bright colour. 3. A steady, clear light. 4. Fig. An intense outburst of passion, etc. ::: sun-blaze. v. 5. blazed.

blazing ::: 1. Burning with tremendous heat, etc. 2. Shining intensely.

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.

blind alley ::: 1. A road, alley, etc. that is open only at one end. 2. A position or situation offering no hope of progress or improvement. 3. A situation in which no further progress can be made.

bodied ::: v. 1. Furnished or provided with a body; embodied. 2. Gave shape to, gave bodily form to, exhibited in outward reality. 3. Represented; symbolized, typified. adj. 4. Possessing or existing in bodily form, endowed with material form. half-bodied, million-bodied, three-bodied, two-bodied.

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

bound ::: going or intending to go towards; on the way to. heaven-bound.

bow ::: a weapon consisting of a curved, flexible strip of material, especially wood, strung taut from end to end and used to launch arrows.

bow ::: to bend (the head, knee, or body) to express greeting, consent, courtesy, acknowledgement, submission, or veneration. bows, bowed.

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

brave ::: possessing or exhibiting courage or courageous endurance. 2. *Archaic. Excellent; fine; admirable*.

break off ::: to sever anything abruptly; to put an abrupt, end to.

breaks up. ::: 1. Breaks into many parts; divides or become divided into pieces. 2. Dissolves, disbands, puts an end to, gives up; breaks up a house, household, etc.

break ::: v. 1. To destroy by or as if by shattering or crushing. 2. To force or make a way through (a barrier, etc.). 3. To vary or disrupt the uniformity or continuity of. 4. To overcome or put an end to. 5. To destroy or interrupt a regularity, uniformity, continuity, or arrangement of; interrupt. 6. To intrude upon; interrupt a conversation, etc. 7. To discontinue or sever an association, an agreement, or a relationship. **8. To overcome or wear down the spirit, strength, or resistance of. 9. (usually followed by in, into or out). 10. To filter or penetrate as sunlight into a room. 11. To come forth suddenly. 12. To utter suddenly; to express or start to express an emotion, mood, etc. 13. Said of waves, etc. when they dash against an obstacle, or topple over and become surf or broken water in the shallows. 14. To part the surface of water, as a ship or a jumping fish. breaks, broke, broken, breaking.* *n. 15.** An interruption or a disruption in continuity or regularity.

brilliance ::: extreme brightness or radiance, splendour. brilliances, Brilliances.

brilliant ::: 1. Full of light; shining; lustrous. 2. Of surpassing excellence; splendid; highly impressive; distinguished. 3. Strong and clear in tone; vivid; bright. pale-brilliant.

broadened ::: v. 1. Became broad or broader; widened. adj. 2. Extended; expanded; in scope or range.

bulge ::: a rounded projection, bend or protruding part; protuberance; hump.

burn ::: 1. To be very eager; aflame with activity, as to be on fire. 2. To emit heat or light by as if by combustion; to flame.. 3. To give off light or to glow brightly. 4. To light; a candle; incense, etc.) as an offering. 5. To suffer punishment or death by or as if by fire; put to death by fire. 6. To injure, endanger, or damage with or as if with fire. 7. Fig. To be consumed with strong emotions; be aflame with desire; anger; etc. 8. To shine intensely; to seem to glow as if on fire. burns, burned, burnt, burning.

"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine

cadence ::: 1. Balanced, rhythmic flow, as of poetry or oratory. 2. Music. A sequence of notes or chords that indicates the momentary or complete end of a composition, section, phrase, etc. 3. The flow or rhythm of events. 4. A recurrent rhythmical series; a flow, esp. the pattern in which something is experienced. 5. A slight falling in pitch of the voice in speaking or reading. cadences.

car ::: an ornate, splendid chariot, carriage, or cart.

caress ::: n. 1. A gentle touch or gesture of fondness, tenderness, or love. v. 2. To touch or stroke lightly in a loving or endearing manner. caressed, caressing.

cast ::: v. 1. To throw with force; hurl. 2. To form (liquid metal, for example) into a particular shape by pouring into a mould. Also fig. 3. To cause to fall upon something or in a certain direction; send forth. 4. To throw on the ground, as in wrestling. 5. To put or place, esp. hastily or forcibly. 6. To direct (the eye, a glance, etc.) 7. To throw (something) forth or off. 8. To bestow; confer. casts, casting.

cease ::: v. 1. To come to an end; stop. 2. To put an end to a condition or state of being; discontinue. 3. To come to an end; pass away; no longer exist. ceases, ceased* *n. 4.** Cessation.

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.

champion ::: an ardent defender or supporter of a cause.

changelessness ::: the quality of being unchangeable; having a marked tendency to remain unchanged.

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

cherished ::: treated with affection and tenderness; held dear.

chill ::: adj. 1. Cold, often unpleasantly so; numbing. 2. Discouraging; dispiriting. 3. Unduly formal; unfriendly; unfeeling. v. 4. To lower in temperature; cool; make cold. 5. Fig. To depress (enthusiasm, etc.); discourage. chilled, chilling.

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

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

clan ::: a group of people regarded as being descended from a common ancestor; a tribe. clans.

clarity ::: 1. Clearness or lucidity as to perception or understanding; freedom from indistinctness or ambiguity. 2. The state or quality of being clear or transparent to the eye; pellucidity; brightness, splendour.

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

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

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.

cloying ::: causing or tending to cause disgust or aversion through excess.

colony ::: a group of emigrants or their descendants who settle in a distant territory but remain subject to or closely associated with the parent country. colonies.

commingling ::: causing to blend together; mixing.

companionship ::: the relationship of friends or companions; fellowship.

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

complete ::: adj. 1. Having all necessary or normal parts, components, or steps; entire. 2. Thorough; consummate; fully realised. n. completeness. *v. *3. To bring to a finish or an end.

comrade ::: one who shares in one"s activities, occupation, etc.; companion, associate, or friend. comrades, comradeship.

conceive ::: 1. To form or hold an idea. 2. To begin, originate, or found (something) in a particular way (usually used in the passive). 3. To apprehend mentally; understand. 4. To be created or formed in the womb; to be engendered; begotten. conceives, conceived, self-conceived.

*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

:::   ‘Consecration" generally has a more mystical sense but this is not absolute. A total consecration signifies a total giving of one"s self; hence it is the equivalent of the word ``surrender"", not of the word (soumission} which always gives the impression that one accepts'' passively. You feel a flame in the wordconsecration"", a flame even greater than in the word offering''. To consecrate oneself isto give oneself to an action""; hence, in the yogic sense, it is to give oneself to some divine work with the idea of accomplishing the divine work.” Questions and Answers, MCW Vol. 4*.

constancy ::: the quality of being enduring and free from change or variation.

consumed ::: destroyed totally; destroyed or expended by use. consuming.

consummation ::: an ultimate goal or end; fulfilment.

contending ::: striving in opposition or against difficulties; struggling.

contorts ::: twists, wrenches, or bends severely out of shape.

cope ::: to contend or strive with difficulties and act to overcome them.

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

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

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

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

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


cosmic Self ::: Sri Aurobindo: "When one has the cosmic consciousness, one can feel the cosmic Self as one"s own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one"s own self. There is no why except that it is so, since all is the One.” Letters on Yoga (See also Cosmic Spirit)

"Impersonality is the first character of cosmic self; . . . .” *The Life Divine

"An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine

"But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group soul or the life and body of a human society or even of all mankind.” The Synthesis of Yoga

"It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance.” Letters on Yoga*


counterfeits ::: imitations intended to be passed off fraudulently or deceptively as genuine; forgeries.

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

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

covered ::: 1. Served as a cover for; extended over. 2. Put all over the surface of.

creature ::: 1. Something created; a living being, esp. an animal. 2. A human. 3. A person who is dependent upon another; tool or puppet. creature"s, creatures, creatures".

crescendo ::: music. A gradual increase, especially in the volume or intensity of sound in a passage.

crescent ::: the figure of the moon in its first or last quarter, resembling a segment of a ring tapering to points at the ends.

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.

cup ::: 1. A small open container, usually with a flat bottom and a handle, used for drinking, or something resembling it. cup"s 2. *Fig.* Something that one must endure; one"s lot to be experienced or endured with pain or happiness, as these lines in Savitri:

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.

dart ::: n. 1. A small, slender missile that is pointed at one end and usually feathered at the other and is propelled by hand, as in the game of darts, or by a blowgun when used as a weapon. 2. Something similar in function to such a missile, as the stinging member of an insect. *v. 2. To thrust or move suddenly or rapidly.* darts.

dateless ::: 1. Endless, limitless. 2. So old as to be undatable.

deadly ::: causing or tending to cause death; fatal; lethal.

debt ::: 1. Something that is owed, such as money, goods, or services. 2. An obligation or liability to pay or render something to someone else.

deception ::: something that deceives or is intended to deceive; fraud; artifice.

deck ::: a floorlike surface extending from side to side of a ship or part of a ship.

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

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.

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

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

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

deflecting ::: bending or turning aside.

deliver ::: 1. To give into another"s possession or keeping; surrender. 2. To set free or liberate; emancipate, release. 3. To rescue or save. 4. To assist (a female) in bringing forth young. 5. To disburden (oneself) of thoughts, opinions, etc. delivered, delivering, deliverers.

demon ::: an evil spirit; devil or fiend. **demon"s, demons.

demoniac ::: v. 1. Possessed, produced, or influenced by a demon. 2. Of, resembling, or suggestive of a devil; fiendish. n. 3. One who is or seems to be possessed by a demon.

dependencies ::: subject territories that are not an integral part of the ruling country.

dependent ::: relying on someone or something else for aid, support, etc.

descending ::: 1. Moving downwards, coming down. 2. Directed or extending downwards.

descend ::: to move or pass from a higher to a lower place; come down. Also fig. descends, descended.

descent ::: 1. The act or an instance of descending. 2. A downward incline or passage; a slope. Descent.

"Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe. . . " The Life Divine

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

destroy ::: 1. To reduce anything to useless fragments, a useless form, or remains, as by rending, burning, or dissolving; injuring beyond repair or renewal; demolish; ruin; annihilate. 2. To subdue or defeat completely; crush. 3. To slay, to kill. destroys, destroyed, destroying, world-destroying.

determination (‘s) ::: fixed direction or tendency towards some object or end.

diagram ::: a drawing intended to explain how something works; a drawing showing the relation between the parts. diagrams.

direction ::: 1. A line of thought or action or a tendency or inclination. 2. A purpose or orientation toward a goal that serves to guide or motivate; focus. directions.

disguise ::: n. 1. A mask, costume, or manner that conceals the identity of. 2. Something that serves or is intended for concealment of identity, character, or quality; a deceptive covering, condition, manner, etc. 3. The state of being disguised; masquerade. disguises, self-disguise. v. 4. To hide under a false appearance. disguised.

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

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

dove ::: 1. Any bird of the family Columbid, esp. the smaller species with pointed tails. 2. A pure white member of this species, used as a symbol of innocence, gentleness, tenderness, and peace. dove"s, doves.

dowered ::: gifted with; endowed.

downward ::: adj. 1. Descending from a source or beginning. 2. Moving or tending to a lower place or condition. 3. Toward a lower amount, degree, or rank. adv. 4. Spatially or metaphorically from a higher to a lower level or position.

dragonflies ::: any of various large insects of the order Odonata or suborder Anisoptera, having a long slender body and two pairs of narrow, net-veined wings that are usually held outstretched while the insect is at rest.

drama ::: 1. A composition in prose or verse presenting in dialogue or pantomime a story involving conflict or contrast of character, esp. one intended to be acted on the stage; a play. 2. Any situation or series of events having vivid, emotional or conflicting interest or results. drama"s, dramas.

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

dream ::: 1. A series of images, ideas, emotions, and sensations occurring involuntarily in the mind during certain stages of sleep. 2. A vision occurring to a person while awake. 3. A person or thing that is as pleasant, or seemingly unreal, as a dream 4. An ideal or aspiration; goal; aim. 5. A wild or vain fancy. Dream, dream"s, Dream"s, dreams, dream-brood, dream-brush, dream-built, dream-caught, dream-fact, dream-fate, dream-god"s, dream-happiness, dream-hued, dream-life, dream-light, dream-made, dream-mind, dream-notes, dream-print, dream-sculptured, dream-shores, dream-smiles, dream-splendour, dream-truth, dream-vasts, dream-white, dream-world, half-dream, self-dream, sun-dream, world-dream. *adj. 6. Of a colour: misty, dim, or cloudy. v. 7. To have an image (of) or fantasy (about) in or as if in a dream. dreams, dreamed, *dreaming.

drift ::: n. 1. A driving movement or force; impulse; impetus; pressure. 2. A gradual deviation from an original course, model, method, or intention. 3. Tendency, trend, meaning, or purport. 4. A bank or pile, as of sand or snow, heaped up by currents of air or water. 5. Something moving along in a current of air or water. 6. Any group of stars having a random distribution of velocities; usually applied to a group of stars with an apparent systematic motion towards some point in the sky. v. 7. To be carried along by or as if by currents of air or water. 8. To move leisurely or sporadically from place to place, especially without purpose. drifts, drifted, drifting, sleet-drift, slow-drifting.

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

duel (‘s) ::: a struggle for domination between two contending persons, groups, or ideas.

dwelling-house ::: a house occupied, or intended to be occupied, as a residence.

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

effulgent ::: radiating brilliantly; shining brilliantly; resplendent.

"Ego is a very curious thing and in nothing more than in its way of hiding itself and pretending it is not the ego.” Letters on Yoga*

either of the ends of a new moon. See also gate of horn.

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

elfin ::: suggestive of an elf in strangeness and otherworldliness; in reference to legendary beings with magical powers, usually characterized as small, manlike, and mischievous.

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.

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

enemy ::: n. 1. A hostile person, power, force or nation. 2. One who feels hatred toward, intends injury to, or opposes the interests of another; a foe. enemy"s *adj. *3. Of, relating to, or being a hostile power or force.

engender ::: 1. To give rise to, produce, cause (a state of things, a disease, force, quality, feeling, etc.). 2. To beget; procreate. engenders, engendered, engendering.

ensouled ::: endowed or invested with a soul.

epic ::: adj. 1. An extended narrative poem in elevated or dignified language, celebrating the feats of a legendary or traditional hero. 2. Resembling or suggesting such poetry. 3. Heroic; majestic; impressively great. 4. Of unusually great size or extent. n. 5. An epic poem. 6. Any composition resembling an epic. epics.

"Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance, — though undoubtedly a settled equality immensely extends, even illimitably, a man"s power of endurance and forbearance. Letters on Yoga

". . . equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite.” The Synthesis of Yoga*

estuaries ::: arms or inlets of the sea at the lower end of a river.

eternally ::: being without beginning or end; existing outside of time; endlessly; perpetually.

eternal ::: that which is eternal is, by its nature, without beginning or end. eternal"s, eternally. ::: the Eternal. God.

eternity ::: infinite time; duration without beginning or end. **eternity"s, eternities.

ethics ::: 1. A system of moral principles. 2. The branch of philosophy dealing with values relating to human conduct, with respect to the rightness and wrongness of certain actions and to the goodness and badness of the motives and ends of such actions. **ethics".

evanescent ::: 1. Vanishing; fading away; fleeting. 2. Tending to become imperceptible; scarcely perceptible.

everlastingness ::: absolute eternity, without beginning or end.

exiguous ::: scanty; meager; small; slender.

expenditure ::: the act of expending something, especially funds; disbursement; consumption.

exploiting ::: advancing, furthering or utilizing for one"s own ends.

extended ::: 1. Spread out or elongated in breadth or length. 2. Fully extended or stretched forth. 3. Widespread or extensive; having extension or spatial magnitude.

extended far or over a great distance.

extending back beyond memory, record, or knowledge; timeless; ancient.

extend ::: to enlarge the area, scope, or range of.

extension ::: an extended portion.

extent ::: the range, magnitude, or distance over which a thing extends.

extinct ::: no longer in existence; that has ended or died out.

extinguished ::: 1. Put an end to (hopes, for example); destroyed. 2. Put out, quenched. 3. Obscured; eclipsed.

extraordinary, stupendous, barely credible; astonishing.

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

::: **"Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul"s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

fathom ::: to penetrate to the truth of; comprehend; understand.

fear ::: n. 1. A distressing emotion aroused by impending danger, evil, pain, etc., whether the threat is real or imagined; the feeling or condition of being afraid. v. 2. To regard with fear; be afraid of. 3. To have reverential awe of.** fear"s, fears, feared, fearing, fear-filled.

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

fighting ::: the action or instance of contending, striving for victory, struggling, engaging in conflict.

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

final ::: 1. Of or constituting the end result of a succession or process; ultimate. 2. Constituting the end or purpose.

  "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

finished ::: 1. Ended or brought to an end. 2. Completed. 3. (of materials or goods) brought to the desired final state. half-finished.

finish ::: to bring to an end; terminate; complete. finished.

finis-line ::: the end, conclusion, finish-line.

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.

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

fleeting ::: 1. Passing swiftly by: Chiefly of life or time. 2. Passing or gliding swiftly away. 3. Existing for a brief period; not permanent or enduring; transitory, passing, fading.

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

float ::: 1. To remain suspended within or on the surface of a fluid without sinking. 2. To move or progress smoothly as on a stream. 3. To move or cause to move buoyantly, lightly, or freely across a surface or through air, water, etc.; drift. 4. To move lightly and gracefully. 5. Fig. To move or seem to move lightly and faintly before the eyes. floats, floated, floating.

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

flute ::: n. 1. A high-pitched woodwind instrument; a slender tube closed at one end with finger holes on one end and an opening near the closed end across which the breath is blown. flutes. *v. 2. To play a flute. *fluted, fluting.

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

fond ::: excessively tender; over-affectionate, doting.

foreboding ("s) ::: n. **1. A strong inner feeling or notion of a future misfortune, evil, etc.; presentiment. adj. 2.** Foretelling or predicting; indicating beforehand; portending.

"For existence itself is and must always be the stuff of its own becoming; it must be shaped into the substance with which Force has to deal. Force again must be the power which works out that substance and works with it to whatever ends; Force is that which we ordinarily call Nature.” The Synthesis of Yoga

" For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower.” The Synthesis of Yoga

"For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves, — and transcended it, — can our individuality be complete.” The Life Divine*

:::   "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

fortify ::: to impart physical strength or endurance to; invigorate. fortifying.

forward ::: adv. 1. Toward or tending to the front; facing frontward. 2. Fig. Directed or moving ahead. 3. Of continuous motion: Towards what is in front; (moving) onwards, on. forward-rippling, forward-striving. *adj. 4. At or near or directed towards a point ahead.* ::: to look forward. Expect or hope for something positive in the future.

found ::: 1. To set up or establish on a firm basis or for enduring existence; to originate, create, initiate. 2. To establish or set up, especially with provision for continuing existence. Also fig. (All other references are to the word as the pp. or pt. of find. **half-found*.*) founds, founded.**

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

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

frontiers ::: 1. Boundaries, borders. 2. An outer limit in a field of endeavour.

front ::: n. 1. That part or side that is forward, prominent, or most often seen or used. 2. Outward aspect or bearing as when dealing with a situation. 3. Demeanour or bearing, especially in the presence of danger or difficulty. 4. At a position before, in advance of, facing, or confronting; at the head of. 5. The most forward line of a combat force. 6. A position of leadership in a particular endeavour or field. front"s, fronts. v. 7. To look out on; face. 8. To meet face to face; in opposition; confront. fronts, fronted, fronting.

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.).

gate of horn ::: the ivory gate, the gate of horn: In Greek legend, those through which false and true dreams respectively come forth.

genii ::: 1. A rendering of Arab., jinn, the collective name of a class of spirits (some good, some evil) supposed to interfere powerfully in human affairs. 2. Spirits, often appearing in human form, that when summoned carry out the wishes of the summoner.

ghauts ::: a wide set of steps descending to a river.

glorious ::: 1. Full of glory. 2. Brilliantly beautiful or magnificent; splendid. gloriously.

glory ::: n. 1. Majestic and radiant beauty and splendour; resplendence. 2. Great honour, praise, or distinction accorded by common consent; renown. 3. A state of extreme happiness or exaltation. 4. A state of absolute happiness; gratification. Glory, glory"s, glories, self-glory. v. 5. Rejoice proudly (usually followed by in). glories, gloried, glorying.

goad ::: n. 1. A long stick with a pointed end used for prodding animals. 2. An agent or means of prodding or urging; a stimulus. v. 3. To prod or urge with or as if with a long pointed stick. goads.

goal ::: 1. The result or achievement towards which effort is directed; aim; end. 2. The destination of a (more or less laborious) journey. goals.

"God is the All and that which exceeds, transcends the All; there is nothing in existence which is not God but God is not anything in that existence, except symbolically, in image to His own consciousness.” The Life Divine

grace ::: n. **1. Elegance or beauty of form, manner, motion, or action. 2. Favour or goodwill. 3. A manifestation of favour, especially by a superior. 4. Theol. a. The freely given, unmerited favour and love of God. b. The influence or spirit of God operating in humans to regenerate or strengthen them. c. A virtue or excellence of divine origin. d. The condition of being in God"s favour or one of the elect. 5. Divine love and protection bestowed freely on people. v. 6. To lend or add grace to; adorn. graced, graceful, graceless.**

gracious ::: 1. Characterized by kindness and warm courtesy. 2. Pleasantly kind, benevolent, and courteous; charming and elegant. 3. Tender, mild, gentle. 4. Of a merciful or compassionate nature.

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.

grandeur ::: 1. Nobility or greatness of character. 2. The quality of being magnificent or splendid or grand. Grandeur, grandeur"s, grandeurs.

grasp ::: v. 1. To seize and hold firmly; lit. and fig. 2. To take hold of intellectually; comprehend. grasps, grasped, grasping.* n. 3. A hold or grip. 4. Fig. Total rule, possession or control. 5. Capacity or power to understand or comprehend. 6. One"s power of seizing and holding; reach. 7. The act of grasping or gripping, as with the hands or arms. 8. One"s arms or hands, in embracing or gripping. ::: to grasp at: To try to seize someone or something. Also fig.*

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

guarded ::: 1. Protected; defended. 2. Prudent, restrained or noncommittal. many-guarded

guard ::: n. 1. Something that gives protection; a safeguard. 2. A body of people, esp. soldiers, charged with guarding a place from disturbance, theft, etc. guards. v. 3. To keep safe from harm or danger; to take care of, watch over, protect, defend. 4. To protect from harm by or as if by watching over. guards, guarded, guarding, deep-guarded, self-guarded. ::: on guard. Vigilant; watchful.

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

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

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

haphazard ::: characterized by lack of order or planning, by irregularity, or by randomness; determined by or dependent on chance; aimless.

hardship ::: conditions of life difficult to endure; extreme privation; suffering.

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.

harnessed ::: brought under conditions for effective use; gained control over for a particular end.

hazardous ::: 1. Full of risk; perilous; risky. 2. Dependent on chance; uncertain.

heal ::: 1. To restore to health or soundness; cure. 2.* Fig. To restore (a person) to spiritual wholeness. 3. To become whole and sound; return to health. 4. To bring to an end or conclusion, as conflicts between people or groups, usually with a strong implication of restoring former amity; settle; reconcile. *heals, healed, healing.

hearth ::: the floor of a fireplace, usually extending into a room and paved with brick, flagstone, or cement.

heavenward ::: directed or tending towards heaven.

helpless ::: adj. **1. Deprived of strength or power; powerless; incapacitated. 2.* Unable to help oneself; weak or dependent. adv. helplessly. n.* helplessness.

herculean ::: requiring tremendous effort, strength, etc. (Sri Aurobindo capitalises the word.)

herdsman ::: one who is the keeper of a herd or tends to it.

hung fluttering or suspended in the air; hovering.

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

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

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*


"I have started writing about doubt, but even in doing so I am afflicted by the ‘doubt" whether any amount of writing or of anything else can ever persuade the eternal doubt in man which is the penalty of his native ignorance. In the first place, to write adequately would mean anything from 60 to 600 pages, but not even 6000 convincing pages would convince doubt. For doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of doubt is to take discrimination as one"s detector of truth and falsehood and under its guard to open the door freely and courageously to experience.” Letters on Yoga

illumined mind ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine

"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*


:::   ". . . immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit"s timeless existence is the true immortality.” *The Life Divine

  "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

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.

incessant ::: continuing without interruption; ceaseless; unending. incessantly.

incline ::: n. 1. A steep slope or rise. *v. 2. To bow, nod, or bend (the head, body, etc.). 3. To dispose (a person) in mind, habit, etc. (usually followed by to). 4. To listen, especially willingly or favourably. *inclined, inclining.

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.**


independent ::: not determined or influenced by someone or something else; not contingent upon.

"Indian devotion has especially seized upon the most intimate human relations and made them stepping-stones to the supra-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences — for to us they are more than merely ideas, — it has carried to its extreme possibilities.” Essays in Philosophy and Yoga

infernal ::: fiendish; diabolical.

inflict ::: 1. To lay on or set as something to be borne, endured, obeyed, fulfilled, paid, etc. 2. To deal or mete out (something punishing or burdensome); impose. inflicted, inflicting.

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.

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

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

intended ::: purposed; designed; meant; intentional. high-intended.

intent ::: n. 1. Something that is intended; purpose; design. v. 2. To be firmly or steadfastly fixed or directed, as the eyes or mind. 3. To be determined or resolved; having the mind or will fixed on some goal.

intercept ::: 1. To take, seize, or halt (someone or something on the way from one place to another); cut off from an intended destination. 2. To stop or check (passage, travel, etc.). 3. To stop or interrupt the course, progress, or transmission of. intercepts, intercepting, interceptor.

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.

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

intimate ::: n. 1. A close friend or confidant. intimates. adj. 2. Marked by close acquaintance, association, or familiarity. 3. Of or relating to the essential part or nature of something; intrinsic. 4. Very private; closely personal. 5. Familiarly associated. adv. intimately.

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*


invested ::: endowed with authority or power. invests.

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.

irrational ::: 1. Not endowed with reason. 2. Inconsistent with reason or logic; illogical; absurd.

"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

issue ::: 1. The ultimate result, event, or outcome of a proceeding, affair, etc. 2. The act of sending out or putting forth; distribution. 3. Something that is sent out or put forth in any form. 4. The act of sending out or putting forth; promulgation; distribution. issues, issued, issuing, issueless.

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

jutted ::: extended outward or upward beyond the limits of the main body; projected; protruded.

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.

knowing ::: possessing knowledge, information, or understanding; comprehending. ::: knowings.

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

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

lasting ::: adj. Permanent or enduring.

lavish ::: 1. To expend or give in great amounts or without limit. 2. Expending or bestowing without stint or measure; unboundedly liberal or profuse; prodigal. lavishing, lavishly.

lend ::: 1. To give, grant or add (a quality) to. 2. To contribute or impart. 3. To give temporarily; let have for a limited time. lends, lent, lending.

lendst ::: a native English form of the verb, to lend, now only in formal and poetic usage.

lead ::: v. 1. To go in advance; act as a guide; show the way. 2. To guide in direction, course, action, opinion, etc. 3. Of a way, road, etc.: To serve as a passage for, conduct (a person) to or into a place; hence, to have a specified goal or direction. 4. To pass or go through; live. 5. To result in; tend toward (often followed by to). 6. To indicate, as a clue, guide or indication of a route way, course. leads, leading, leadst.* n. 7. Anything or anyone who guides or directs by leading; going in front. ::: (Note: See also *sounding leads.)

lean ::: 1. To incline or bend from a vertical or other position or direction. 2. To depend or rely on or upon. leans, leaned, leaning.

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

lent ::: pt. and pp. of lend.

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

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

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

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

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

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


limb ::: 1. One of the jointed appendages of an animal, such as an arm, leg, wing, etc. 2. A branch or part. Also fig. limbs.

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

lodge ::: 1. To take up residence in. 2. To bring or send into a particular place or position. 3. To house or contain. 4. To be fixed; implanted. lodged.

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

::: "Love at its origin is a self-existent force, an absolute, a transcendent . . . which does not depend upon the objects — it depends only on itself or only on the Divine; for it is a self-existent power of the Divine.” Letters on Yoga

luminous ::: 1. Emitting light, especially emitting self-generated light. 2. Full of light; illuminated; radiant; resplendent; lucid. luminousness, luminosity, half-luminous, luminous-eyed.

lustre ::: 1. Reflected light; sheen; gloss. 2. Radiance or brilliance of light. 3. Great splendour of the countenance. beauty, etc. lustres.

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

magnificence ::: 1. The quality or state of being magnificent; splendour, grandeur; sublimity, majesty. 2. Greatness or lavishness of surroundings; splendor; luxuriousness, opulence.

magnificent ::: 1. Making a splendid appearance or show; of exceptional beauty, size, etc. 2. Extraordinarily fine; superb. 3. Noble; sublime. magnificently.

maintains ::: 1. Keeps in an existing state; preserves or retains. 2. Defends against contradiction; upholds. maintained.

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

"Man is a transitional being, he is not final. He is too imperfect for that, too imperfect in capacity for knowledge, too imperfect in will and action, too imperfect in his turn towards joy and beauty, too imperfect in his will for freedom and his instinct for order. Even if he could perfect himself in his own type, his type is too low and small to satisfy the need of the universe. Something larger, higher, more capable of a rich all embracing universality is needed, a greater being, a greater consciousness summing up in itself all that the world set out to be. He has, as was pointed out by a half blind seer, to exceed himself; man must evolve out of himself the divine superman: he was born for transcendence. Humanity is not enough, it is only a strong stepping stone; the need of the world is a superhuman perfection of what the world can be, the goal of consciousness is divinity. The inmost need of man is not to perfect his humanity, but to be greater than himself, to be more than man, to be divine, even to be the Divine.” Essays Divine and Human

"Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.” Essays in Philosophy and Yoga

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

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

mate ::: n. 1. A good friend or companion. 2. A counterpart. 3. A husband or wife; spouse. 4. The partner of a bird or an animal; one of a pair. 5. An equal in reputation; peer. v. 6. To fit or join with or to. 7. To match or marry. 8. To connect or link. mates, mated.

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

:::   "Maya is the supreme and universal consciousness and force of the Eternal and Infinite and, being by its very nature unbound and illimitable, it can put forth many states of consciousness at a time, many dispositions of its Force, without ceasing to be the same consciousness-force for ever. It is at once transcendental, universal and individual; it is the supreme supracosmic Being that is aware of itself as All-Being, as the Cosmic Self, as the Consciousness-Force of cosmic Nature, and at the same time experiences itself as the individual being and consciousness in all existences.” The Life Divine

maya ::: Sri Aurobindo: "Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” *The Life Divine

meaning ::: 1. The end, purpose, or significance of something. 2. What is intended to be, or actually is, expressed or indicated; signification; import. meanings.

meant ::: 1. Intended for a particular purpose. 2. Had in mind as one"s purpose or intention; intended.

measures ::: actions or procedures intended as a means to an end.

melt ::: 1. To become liquid; dissolve; evaporate; disperse. 2. To pass, change, or blend gradually (often followed by into). 3. To remake or refashion into something else. melted, melting.

mercy ::: compassionate or kindly forbearance shown toward an offender, an enemy, or other person in one"s power; compassion, pity, or benevolence.

merge ::: to become combined, united, swallowed up or absorbed; lose identity by uniting or blending. merges, merged, merging.

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

mind, illumined ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

mind of light ::: Sri Aurobindo: "The Mind of Light is a subordinate action of Supermind, dependent upon it even when not apparently springing direct from it, . . . .” *Essays in Philosophy and Yoga

mind, physical ::: Sri Aurobindo: "The physical mind is that part of the mind which is concerned with the physical things only — it depends on the sense-mind, sees only objects, external actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth until it is enlightened from above.” *Letters on Yoga

mind, spiritual ::: Sri Aurobindo: "The spiritual mind is a mind which, in its fullness, is aware of the Self, reflecting the Divine, seeing and understanding the nature of the Self and its relations with the manifestation, living in that or in contact with it, calm, wide and awake to higher knowledge, not perturbed by the play of the forces. When it gets its full liberated movement, its central station is very usually felt above the head, though its influence can extend downward through all the being and outward through space.” Letters on Yoga

mission ::: n. **1. The business with which a person or a body of persons is charged. 2. An assigned or self-imposed duty or task. v. 3. To send forth to someone. missioned.**

mist ::: 1. A cloudlike aggregation of minute globules of water suspended in the atmosphere at or near the earth"s surface reducing the visibility to a lesser degree than fog. 2. Something that dims, obscures or blurs. mists.

mix ::: 1. To combine or blend into one mass or mixture. Also fig. 2. To associate or mingle, as in company. mixed.

mixed ::: 1. Blended together into one unit or mass; intermingled. 2. Composed of a variety of differing, sometimes conflicting entities.

mnemonics ::: n. Devices, such as formulas or rhymes, used as aids in remembering. adj. mnemonic. Relating to, assisting, or intended to assist the memory.

monument ::: 1. A structure, such as a building, pillar, statue or sculpture, erected as a memorial to a person or event, as a building, pillar or statue. 2. Any enduring evidence or notable example of something. 3. An exemplar, model, or personification of some abstract quality. monuments.

monumental ::: 1. Exceptionally great, as in quantity, quality, extent or degree. 2. Impressively large, sturdy and enduring.

"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

  Mother"s Agenda, Volume 10, 1969.

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 ::: "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine.

"That which we call Nature or Prakriti is only her [the Mother"s] most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life.” *The Mother

:   "The Mother comes in order to bring down the Supramental and it is the descent which makes her full manifestation here possible.” *Letters on the Mother

  "When one does sadhana, the inner consciousness begins to open and one is able to go inside and have all kinds of experiences there. As the sadhana progresses, one begins to live more and more in this inner being and the outer becomes more and more superficial. At first the inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as something superficial and external. The inner consciousness begins to be a place of deep peace, light, happiness, love, closeness to the Divine or the presence of the Divine, the Mother.” Letters on Yoga :::   **mighty Mother, World-Mother, World-Mother"s.**


mother, universal ::: Sri Aurobindo: "What people mean by the formless svarûpa of the Mother, — they means usually her universal aspect. It is when she is experienced as a universal Existence and Power spread through the universe in which and by which all live. When one feels that Presence one begins to feel a universal peace, light, power, bliss without limits — that is her svarûpa.” *The Mother

   "The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist.” The Mother


mount ::: v. **1. To climb or ascend. 2. To place oneself upon; get up on. 3. To go upward; rise; soar. mounts, mounted, mounting. adj. mounting. 4.** Soaring, ascending, rising to a higher point.

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

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.**

nation ::: a relatively large group of people organized under a single, usually independent government; a country. nation"s, nations.

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

not producing an intended effect; ineffectual.

nurse ::: n. 1. One who tends or looks after another. 2. Fig. One that serves as a nurturing or fostering influence or means. v. 3. To feed at the breast of; suckle. 4. To manage or guide carefully; look after with care; foster. 5. To bear privately in the mind or in the heart. nurses, nursed, nursing, earth-nursed.

o ::: 1. Used before a name or noun in direct address, esp. in solemn or poetic language, to lend earnestness. 2. Used to express surprise or strong emotion.

objective ::: of or pertaining to something that can be known, or to something that is an object or a part of an object; existing independent of thought or an observer as part of reality.

offspring ::: the immediate descendant or descendants of a person, animal, etc.; progeny.

ogre ::: a giant or monster in legends and fairy tales that eats humans.

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

omega ::: the 24th and last letter of the Greek alphabet ; the last of any series; the end. ::: Alpha and the Omega.

:::   "OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” *Letters on Yoga

opposition ::: hostility, unfriendliness, or antagonism; the act of opposing or the state of being opposed. oppositions.

orb ::: 1. A sphere or spherical object. 2. An eye or eyeball. poet. and rhet. 3. A sphere or celestial body, such as the sun or the moon. 4. Something of circular form; a circle or an orbit. 5. *Fig. A range of endeavor or activity; a province. *orbs, moon-orb.

oscillation ::: a regular and periodic movement such as in the swinging of a pendulum.

"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 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

outcome ::: a final product or end result; consequence; issue. outcomes.

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

outspread ::: spread out; extended.

"Pulling comes usually from a desire to get things for oneself — in aspiration there is a self-giving for the higher consciousness to descend and take possession — the more intense the call the greater the self-giving.” Letters on Yoga

"Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharva itthâ padam asya rakshati. He is the Supreme, standing out from all other beings and over them, other than they and wonderful, adbhuta, and as the supreme and transcendent, present in the worlds but exceeding them, he protects in those worlds the births of the gods, pâti devânâm janimâni adbhutah. The ‘births of the gods" is a common phrase in the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being.” The Secret of the Veda

Sri Aurobindo: ". . . all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within.” 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: " 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: "Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine

*Sri Aurobindo: "If thou think defeat is the end of thee, then go not forth to fight, even though thou be the stronger. For Fate is not purchased by any man nor is Power bound over to her possessors. But defeat is not the end, it is only a gate or a beginning.” Essays Human and Divine*

*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: "Inspiration is a slender river of brightness leaping from a vast and eternal knowledge; it exceeds reason more perfectly than reason exceeds the knowledge of the senses.” *The Hour of God

Sri Aurobindo: "Intelligence does not depend on the amount one has read, it is a quality of the mind. Study only gives it material for its work as life also does. There are people who do not know how to read and write who are more intelligent than many highly educated people and understand life and things better. On the other hand, a good intelligence can improve itself by reading because it gets more material to work on and grows by exercise and by having a wider range to move in. But book-knowledge by itself is not the real thing, it has to be used as a help to the intelligence but it is often only a help to stupidity or ignorance — ignorance because knowledge of facts is a poor thing if one cannot see their true significance.” Letters on Yoga

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

Sri Aurobindo: ::: "O Wisdom-Splendour, Mother of the universe,

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

::: Sri Aurobindo: "Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses. This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force — it may be spiritual, mental or vital — to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion, — for example, anger, sorrow, etc., — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him.” Letters on Yoga

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 anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us straight to the devil and his kingdom.” Essays Divine and Human*

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

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

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

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

Sri Aurobindo: "The physical nerves are part of the material body but they are extended into the subtle body and there is a connection between the two.” Letters on Yoga

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

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

Sri Aurobindo: "The 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 word ‘descend" has various meanings according to the context — I used it here in the sense of the psychic being coming down into the human consciousness and body ready for it.” Letters on Yoga

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: "What the "void" feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if" that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if"s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows. . . .” Letters on Savitri

:::   "Still the One is the fundamental Truth of existence, the Many exist by the One and there is therefore an entire dependence of the manifested being on the Ishwara.” *The Life Divine

tending or likely to be erroneous; false, inaccurate.

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

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

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

"The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine

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

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

"The 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 condition or fact of not achieving the desired end or ends. **failure"s, failures, world-failure"s.

"The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one"s own greater reality. All things in fact begin to change their nature and appearance; one"s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one"s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces — for they too are part of the cosmic consciousness — and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in ::: —the nature.” Letters on Yoga*

"The cosmic Truth is the truth of things as they are at present expressed in the universe. The Divine Truth is independent of the universe, above it and originates it.” Letters on Yoga

"The Cosmic Will is not, to our ordinary consciousness, something that acts as an independent power doing whatever it chooses; it works through all these beings, through the forces at play in the world and the law of these forces and their results — it is only when we open ourselves and get out of the ordinary consciousness that we can feel it intervening as an independent power and overriding the ordinary play of the forces." Letters on Yoga

"The Divine Force concealed in the subconscient is that which has originated and built up the worlds. At the other end in the superconscient it reveals itself as the Divine Being, Lord and Knower who has manifested Himself out of the Brahman.” The Upanishads ::: See also divine Force for additional definitions.

"The Divine is transcendent Being and Spirit, all bliss and light and divine knowledge and power, and towards that highest divine existence and its Light we have to rise and bring down the reality of it more and more into our consciousness and life.” Letters on Yoga ::: *Divine"s.

"The Godhead is one in his transcendence, one all-supporting Self of things, one in the unity of his cosmic nature. These three are one Godhead; all derives from him, all becomes from his being, all is eternal portion or temporal expression of the Eternal.” Essays on the Gita

::: "The Gods, as has already been said, are in origin and essence permanent Emanations of the Divine put forth from the Supreme by the Transcendent Mother, the Adya Shakti; in their cosmic action they are Powers and Personalities of the Divine each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do ordinarily veil themselves behind the movement of impersonal forces.” Letters on Yoga

::: "The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later.” Letters on Yoga

". . . the individual is a self-expression of the universal and the transcendent. . . .” The Life Divine

"The individual is in nature one expression of the universal Being, in spirit an emanation of the Transcendence. For if he finds his self, he finds too that his own true self is not this natural personality, this created individuality, but is a universal being in its relations with others and with Nature and in its upward term a portion or the living front of a supreme transcendental Spirit.” The Synthesis of Yoga

::: "The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; he is Space and all that is in Space; he is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe.” The Life Divine*

"The message of the Gita is the gospel of the Divinity in man who by force of an increasing union unfolds himself out of the veil of the lower Nature, reveals to the human soul his cosmic spirit, reveals his absolute transcendences, reveals himself in man and in all beings. The potential outcome here of this union, this divine Yoga, man growing towards the Godhead, the Godhead manifest in the human soul and to the inner human vision, is our liberation from limited ego and our elevation to the higher nature of a divine humanity.” Essays on the Gita ::: *Divinity"s.

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

::: The Mother: "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*.

:::   "Then too we can see that even in the play of the forces and in spite of their distortions the Cosmic Will is working towards the eventual realisation of the Will of the Transcendent Divine.” *Letters on Yoga

  "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 reality of the Hostiles and the nature of their role and trend of their endeavour cannot be doubted by any one who has had his inner vision unsealed and made their unpleasant acquaintance.” Letters on Savitri

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

"There 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

"There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences.” Essays on the Gita*

::: "The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga

the strings on an apron, used for securing it around one"s person.tie to someone"s apron strings. To make or be dependent on or dominated by someone.

"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 third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” *The Life Divine

::: "The true physical mind is the receiving and externalising intelligence which has two functions — first, to work upon external things and give them a mental order with a way of practically dealing with them and, secondly, to be the channel of materialising and putting into effect whatever the thinking and dynamic mind sends down to it for the purpose.” Letters on Yoga

:::   "This is the omniscient who knows the law of our being and is sufficient to his works; let us build the song of his truth by our thought and make it as if a chariot on which he shall mount. When he dwells with us, then a happy wisdom becomes ours. With him for friend we cannot come to harm.” The Secret of the Veda

"Though man is infinitely greater than the plant or the animal, he is not perfect in his own nature like the plant and the animal. This imperfection is not a thing to be at all deplored, but rather a privilege and a promise, for it opens out to us an immense vista of self-development and self-exceeding. Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it, but the thing which he has started out to be, the whole god, is something so much greater than what he is that it seems to him as abnormal to himself as he is to the animal. This means a great and arduous labour of growth before him, but also a splendid crown of his race and his victory. A kingdom is offered to him beside which his present triumphs in the realms of mind or over external Nature will appear only as a rough hint and a poor beginning. The Human Cycle

Thought-images of themselves projected, often by people at the moment of death, which appear at that time or a few hours afterwards to their friends or relatives.

:::   "Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning.” *The Life Divine

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

"What we have called specifically the Mind of Light is indeed the last of a series of descending planes of consciousness in which the Supermind veils itself by a self-chosen limitation or modification of its self-manifesting activities, but its essential character remains the same: there is in it an action of light, of truth, of knowledge in which inconscience, ignorance and error claim no place.” Essays in Philosophy and Yoga*

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

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

"When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands," says the Gita, ‘undivided in beings and yet as if divided." Thus each object is that Infinite and one in essential being with all other objects that are also forms and names, — powers, numens, — of the Infinite.” The Life Divine

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

::: "Wherever thou seest a great end, be sure of a great beginning. Where a monstrous and painful destruction appals thy mind, console it with the certainty of a large and great creation. God is there not only in the still small voice, but in the fire and in the whirlwind.” Essays in Philosophy and Yoga

"Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy. The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being.” The Synthesis of Yoga

:::   "Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy.” *The Synthesis of Yoga

:::   "Yet the highest power and manifestation is only a very partial revelation of the Infinite; even the whole universe is informed by only one degree of his greatness, illumined by one ray of his splendour, glorious with a faint hint of his delight and beauty.” *Essays on the Gita

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



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   1 Ram Dass
   1 Ramakrishna
   1 Rabia al-Adawiyya
   1 Rabbi Abraham Joshua Heschel
   1 Publilius Syrus
   1 Proverbs XXII. 17
   1 Proverbs XIV. 12
   1 Proverbs XI.19
   1 Pope St. Gregory the Great
   1 Pope St. Gregory I
   1 Plautus
   1 Philokalia
   1 Philo
   1 Peter M Brown
   1 Paul Reps 1895-1990
   1 Paulo Coelho
   1 Our Lady to Fr. Stefano Gobbi
   1 Our Lady to Father Stefano Gobbi
   1 Omar Khayyam
   1 Novalis
   1 Neil Gaiman
   1 Mother Mirra
   1 MOTHER MIRA
   1 Moliere
   1 Miyamoto Musashi
   1 Mitsu Suzuki
   1 Michel de Montaigne
   1 Michael Ende
   1 Matthew XX IV. 13
   1 Martin Luther King Jr.
   1 Mark Twain
   1 Mark Manson
   1 Mario Quintana/Unknown
   1 Mario Quintana
   1 Marcel Proust
   1 Mao Zedong
   1 Makeda
   1 Mahatma Gandhi
   1 Mahabharata
   1 Lucius Annaeus Seneca
   1 Lao-tse
   1 Kurt Vonnegut
   1 J R R Tolkien
   1 Joseph Campbell
   1 John VI. 27
   1 John Lennon
   1 John F. Kennedy
   1 Johann Wolfgang von Goethe
   1 Jiddu Krishnamurti
   1 Jetsun Drakpa Gyaltsen
   1 Jean Gebser
   1 Jean de La Fontaine
   1 JB
   1 Jay Gardner
   1 Jami
   1 James V. 11
   1 James Joyce
   1 James I 12
   1 Jack Kornfield
   1 Isavasya Upanishad
   1 Isabel Allende
   1 Imam Jamal Rahman
   1 Ikkyu
   1 id. VI. I.XI
   1 Idil Ahmed
   1 id. 25. 26
   1 Hyakuchi 1749-1836
   1 Hippocrates
   1 Hermes I. "Poimandres"
   1 Hermann Hesse
   1 Henry Vaughan
   1 Henry Van Dyke
   1 Helen Keller
   1 Heinrich Heine
   1 Hassidic Rabbi -
   1 Han-Shan
   1 Hafiz
   1 Hadith
   1 Gurdjieff
   1 Groucho Marx
   1 Gita
   1 Giordano Bruno
   1 George MacDonald
   1 George Eliot
   1 Frederick Lenz
   1 Franz Kafka
   1 Franklin D. Roosevelt
   1 Francis Hutcheson
   1 Fo -shu-hing-tsan-king
   1 Ferdinand Ulrich
   1 Euripides
   1 Epicurus
   1 Epictetus
   1 Endo
   1 Emerson
   1 Elizabeth Gilbert
   1 Elizabeth Fole
   1 Elizabeth Barrett Browning
   1 Eknath Easwaran
   1 Edwin Louis Cole
   1 Duke Ellington
   1 D.T. Suzuki
   1 Dr. Seuss
   1 Dion Fortune
   1 Diogenes
   1 Dhammapada
   1 David R Hawkins
   1 David Deida
   1 C. S. Lewis
   1 Corinthians
   1 Chuang Tzu.
   1 Chokyi Nyima Rinpoche
   1 Chinese Proverb
   1 Charles Dickens
   1 Carlos Castaneda
   1 Callimachus
   1 Butterfly Lao Tzu
   1 Buddhist Texts
   1 Buckminster Fuller
   1 Brian Tracy
   1 Bill Hicks
   1 Ben Jonson
   1 Benedict
   1 Bahaullah
   1 Avesta: Vendidad
   1 Arthur Schopenhauer
   1 Arthur Lovejoy
   1 Aristotle
   1 Antoine the Healer
   1 Anon.
   1 Andrew Kanegi
   1 Anaïs Nin
   1 AN
   1 Amos Tversky
   1 al Habib Ali Al Jifri
   1 Alcineon
   1 Alan Watts
   1 Alain de Botton
   1 Lao Tzu
   1 Kobayashi Issa
   1 Jorge Luis Borges
   1 Johann Wolfgang von Goethe
   1 Bodhidharma
   1 Aristotle
   1 African proverb
   1 Abraham Maslow
   1 ?

NEW FULL DB (2.4M)

   35 Anonymous
   25 Isabel Allende
   24 Kendra Elliot
   20 William Shakespeare
   17 Wendy Mass
   16 Stendhal
   14 Jimi Hendrix
   12 George Herbert
   12 Chuck Wendig
   11 Gwendolyn Brooks
   11 Aristotle
   10 Wendell Berry
   10 Ruth Rendell
   10 Maurice Sendak
   9 Plato
   9 Ovid
   9 Anton Wildgans
   8 Victor Hugo
   8 T S Eliot
   8 Toba Beta

1:Begin with the end in mind.
   ~ Stephen Covey,
2:In the end, everything is simple. ~ Jean Gebser,
3:Every end is very close to God." ~ Hassidic Rabbi -,
4:The end is important in all things. ~ Yamamoto Tsunetomo,
5:Stop thinking, and end your problems. ~ Tao te Ching, ch.20,
6:The work never finishes; there is no end to this work. ~ Buddha,
7:His creation never had a beginning and will never have an end. ~ The Bab,
8:All things end in the Tao, as rivers flow into the sea. ~ Tao Te Ching, ch.32,
9:Doubts will cease only when the non-self is put an end to. ~ Sri Ramana Maharshi,
10:Learning is a constant process of discovery - a process without end. ~ Bruce Lee,
11:Mankind must put an end to war or war will put an end to mankind. ~ John F. Kennedy,
12:But in the end one needs more courage to live than to kill himself.
   ~ Albert Camus,
13:The end and the beginning both grow sweet when a god urges on a man's work. ~ Pindar,
14:Until life finds Him pain can never end. ~ Sri Aurobindo,
15:Where they have burned books, they will end in burning human beings. ~ Heinrich Heine
16:The end of all wisdom is Love. ~ Sri Ramana Maharshi,
17:The end of life is to be like God, and the soul following God will be like Him.
   ~ Socrates,
18:When you reach the end of your rope - tie a knot in it and hang on." ~ Franklin D. Roosevelt,
19:What the caterpillar calls the end the rest of the world calls a butterfly. ~ Butterfly Lao Tzu,
20:The moral meaning gives us the rule of daily life. ~ The anagogy shows us where we end our strife.,
21:In the end, everyone must come to Arunachala. ~ Sri Ramana Maharshi,
22:Journey's end - still alive, this autumn evening. ~ Matsuo Basho, 1644-1694,
23:What the caterpillar calls the end of the world the rest of the world calls a butterfly." ~ Richard Bach,
24:The Idea is cause and end of things. ~ Giordano Bruno, the Eternal Wisdom
25:Year's end. All corners of this floating world swept. ~ Matsuo Basho, 1644-1694,
26:Learn to see, and then you'll know that there is no end to the new worlds of our vision. ~ Carlos Castaneda,
27:Theoretical knowledge has no end. Take to heart and practice what you have learned. ~ Chokyi Nyima Rinpoche,
28:Any effort that has self-glorification as its final endpoint is bound to end in disaster." ~ Robert M. Pirsig,
29:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
30:In the end, only the truth will survive. ~ Pierre Teilhard de Chardin,
31:No one who does good work will ever come to a bad end, either here or in the world to come
   ~ The Bhagavad Gita,
32:A beginning and end are necessary to conceive of the middle point. ~ Jalaluddin Rumi,
33:For many men, the acquisition of wealth does not end their troubles, it only changes them. ~ Lucius Annaeus Seneca,
34:The desire to know your own soul will end all other desires. ~ Jalaluddin Rumi, [T5],
35:I hope that real love and truth are stronger in the end than any evil or misfortune in the world. ~ Charles Dickens,
36:Grace is in the beginning, middle and end. Grace is the Self. ~ Sri Ramana Maharshi,
37:Swift is the passage of time and the end comes alarmingly fast. Nothing is more urgent than Presence. ~ Robert Burton,
38:Like day, I bring an end to myself, and in joy I start all over again. ~ Jalaluddin Rumi,
39:The intellect is a thing, and truth its end ~ Saint Thomas Aquinas, (ST 1.82.3ad1).,
40:Unity is a means and not an end in itself. ~ Sri Aurobindo, Bande Mataram - II, About Unity,
41:He was always smoothing and polishing himself, and in the end he became blunt before he was sharp. ~ Georg C Lichtenberg,
42:It is only those who persevere to the end that succeed. ~ Swami Vivekananda, (C.W. V. 31),
43:Truth must be the ultimate end of the whole universe ~ Saint Thomas Aquinas, (ScG 1.1).,
44:When scientific power outruns spiritual power, we end up with guided missles and misguided men.
   ~ Martin Luther King Jr.,
45:To put an end to care for one's self is a great happiness. ~ Udanavarga, the Eternal Wisdom
46:What might have been and what has been Point to one end, which is always present. ~ TS Eliot, 'Burnt Norton,' Five Quartets,
47:Fantasy is a necessary ingredient in living, it's a way of looking at life through the wrong end of a telescope. ~ Dr. Seuss,
48:Fear not that thy life shall come to an end, but rather fear that it shall never have a beginning. ~ Saint John Henry Newman,
49:His creation never had a beginning and will never have an end. ~ The Bab, the Eternal Wisdom
50:Love is greater than knowledge...because it is its own end. ~ id. 25. 26, the Eternal Wisdom
51:Men perish because they cannot join the beginning and the end. ~ Alcineon, the Eternal Wisdom
52:Money can win for you bread only. Do not consider it as your sole end and aim. ~ Sri Ramakrishna,
53:If enquired 'Who thinks?', thinking will come to an end. Even when thoughts do not exist, do not you exist? ~ Sri Ramana Maharshi,
54:A discipline imposed by the will for any spiritual end is tapasya.§ ~ The Mother, Words Of The Mother II,
55:He that shall endure unto the end, the same shall be saved. ~ Matthew XX IV. 13, the Eternal Wisdom
56:at the end
of a journey
thunder
~ Ogawa, @BashoSociety
57:But all power is in the end one, all power is really soul-power.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
58:Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me. ~ Gita,
59:Look within. See the Self! There will be an end of the world and its miseries. ~ Sri Ramana Maharshi,
60:The end of all Science is Agnosticism. ~ Sri Aurobindo, Isha Upanishad, A Commentary on the Isha Upanishad,
61:All things are ordered to one good as their end, and that is God ~ Saint Thomas Aquinas, (ScG 3.17).,
62:I stand on the end platform of the tram and am completely unsure of my footing in this world, in this town, in my family. ~ Franz Kafka,
63:This pleasure, appears as poison in the beginning but is like nectar in the end, comes by the grace of Self-knowledge." ~ Bhagavad Gita,
64: one and single direction is needed which will conduct us to a one sole end. ~ Philo, the Eternal Wisdom
65:Philosophy begins in wonder. And, at the end, when philosophic thought has done its best, the wonder remains.
   ~ Alfred North Whitehead,
66:We are always living in the final days. What have you got? A hundred years or much, much less until the end of your world. ~ Neil Gaiman,
67:3) perfection consists in the attaining of something else as its end ~ Saint Thomas Aquinas, (ST 1.6.3).,
68:It is not despair, for despair is only for those who see the end beyond all doubt. We do not.
   ~ J R R Tolkien, The Fellowship of the Ring,
69:Meditation is not a means to reach God, but an end. The purpose of meditation is to love God and neighbor. ~ Saint Padre Pio of Pietrelcina,
70:Psychotherapy may begin with the primitive, but it must end with the divine, for both are integral factors in the human mind. ~ Dion Fortune,
71:Perseverance: the decision to go to the very end ... [and] is patience in action
   ~ The Mother, Words Of The Mother II,
72:The end of our study consists merely in recovering our heart that we have lost. ~ id. VI. I.XI, the Eternal Wisdom
73:We really are one with Master or Bhagavan. The Master is God; one discovers it in the end. ~ Sri Ramana Maharshi,
74:Your hardest times often lead to the greatest moments of your life. Keep going. Tough situations build strong people in the end." ~ Roy T. Bennett,
75:Learn to forget that passionate music. It will end. True singing is a different breath. A breath of nothing. A gust within the god, a wind." ~ Rilke,
76:another day is coming to an end,
a day void of any significant events.
how long as I going to repeat days like this? ~ Welcome to the N.H.K.,
77:Let things happen as they happen - they will sort themselves out nicely in the end. ~ Sri Nisargadatta Maharaj,
78:Turn inward and put an end to all this. There will be no finality in disputations. ~ Sri Ramana Maharshi, Talks, 132,
79:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
80:Consciousness alone appears as the material universe. The illusion of the material world comes to an end when the mind is stilled. ~ Sri Ramana Maharshi,
81:If I find, near the end of this life, to have been a mere Wizard, it is likely due to the limits of aspiration. In my desire to Know without Being. ~ JB,
82:When the soul says: "Not I, O Lord, but Thou," it has reached the end of sorrow. This is freedom itself. ~ Sri Ramakrishna,
83:I see of Thee neither end nor middle nor beginning, O Lord of all and universal form. ~ Bhagavad Gita, the Eternal Wisdom
84:To follow the path to the end, one must be armed with a very patient endurance.
   ~ The Mother, Words Of The Mother II, The Path,
85:a crescent moon over
a penniless town
dead end road
~ Ogawa, @BashoSociety
86:This ultimate end of man is called that human good: happiness ~ Saint Thomas Aquinas, (Commentary on Ethics 1, lect. 9).,
87:The good which is the end of the whole universe must be a good outside the universe ~ Saint Thomas Aquinas, (ST 1.103.2).,
88:The rational being is only a middle term of Nature's evolution. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
89:We shall not cease from exploration, and the end of all our exploring will be to arrive where we started and know the place for the first time.
   ~ T S Eliot,
90:What seemed the source and end was a wide gate, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
91:There is a way that seemeth right unto a man, but the end thereof are the ways of death. ~ Proverbs XIV. 12, the Eternal Wisdom
92:... want to re-establish order. Some will try to do so, but this will not succeed and thus will end up even worse off than before!" ~ Saint Odile, (660-720 AD),
93:You see, then, holy women, how fruitful a widow is in the offspring of virtues, and the results of her own merits, which cannot come to an end. ~ Saint Ambrose,
94:Perfection is the end and the beginning of all things, and without perfection they could not be. ~ Confucius, the Eternal Wisdom
95:Be master of thy soul, O seeker of eternal verities, if thou wouldst attain thy end. ~ Book of Golden Precepts, the Eternal Wisdom
96:Man is deluded by the intermingling of the conscious Self with the insentient body. This delusion must end. ~ Sri Ramana Maharshi,
97:The severest school of anarchism rejects all compromise with communism. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
98:I love you. I've loved you from the beginning. And I will love you long after the last stars dies. I will love you until the end of darkness itself. ~ Laura Thalassa,
99:But there is never any end when one has loved. ~ Sri Aurobindo, Collected Poems, The Meditations of Mandavya,
100:It matters not that you have been walking along a wrong path. The Lord knows what he wants and in the end fulfills it. ~ Sri Ramakrishna,
101:The spiritual is the one truth of which all others are the veiled aspects ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
102:Face the war and be a warrior like a lion or you'll end up like a pet tucked away in a stable- ~ Jalaluddin Rumi, @Sufi_Path
103:That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
   ~ Sri Aurobindo, The Life Divine,
104:The integral truth of things is truth not of the reason but of the spirit. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
105:Man needs freedom of thought and life and action in order that he may grow. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
106:The thing is you have to fight the whole time. You can't stop. Otherwise you just end up somewhere, bobbing in the middle of a life you never wanted. ~ Alexander Maksik,
107:However long the journey may be and however great the traveller, at the end is always found exclusive reliance on the Divine Grace. ~ The Mother,
108:Man [Woman] is deluded by the intermingling of the conscious Self with the insentient body. This delusion must end. ~ Sri Ramana Maharshi,
109:To believe that you can end decades of tyranny of the ego by reading lots of books is like believing that you can satisfy your appetite by reading lots of menus. ~ Zen Fi ,
110:I have written these things unto you, on the day before the ninth of the Kalends of September. Fare well to the end, in the patience of Jesus Christ. Amen. ~ Saint Ignatius,
111:It is said of Divine Wisdom: "She reacheth from end to end mightily, and ordereth all things sweetly" ~ Saint Thomas Aquinas, (Wis. 8:1).,
112:Mankind will never see an end of trouble until lovers of wisdom come to hold political power, or the holders of power become lovers of wisdom.
   ~ Plato,
113:If nature operates for an end, it is necessary that it be ordered by someone intelligent ~ Saint Thomas Aquinas, (On Physics 2, lect. 12).,
114:It is a spiritual, an inner freedom that can alone create a perfect human order. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
115:A man cannot understand the art he is studying if he only looks for the end result without taking the time to delve deeply into the reasoning of the study. ~ Miyamoto Musashi,
116:All Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. ~ Sri Aurobindo, Essays on the Gita, Deva and Asura,
117:At the end of samadhi, I must come down at least two notes below the highest note in the scale before I can utter another word. ~ Sri Ramakrishna,
118:The knowledge of the absolute does away, in the end, with both knowledge and ignorance, since knowledge is free from all duality. ~ Sri Ramakrishna,
119:But the Eucharist is, as it were, the consummation of the spiritual life, and the end of all the sacraments ~ Saint Thomas Aquinas, (ST 3.73.3).,
120:Every society represents a collective being and he owes to it all that he can give it. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
121:All things circle back to the eternal unity and in their beginning and end are the same. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
122:But PREDESTINATION is concerned only with that end which is possible for a rational creature: his eternal glory ~ Saint Thomas Aquinas, (DV 6.1).,
123:Dhūl-Nūn (r) was asked, "What is the end of the mystic?" ~ He answered, "When he is as he was where he was before he was..", @Sufi_Path
124:No matter if the enemy has thousands of men, there is fulfillment in simply standing them off and being determined to cut them all down, starting from one end. ~ Yamamoto Tsunetomo,
125:If one does not stop in progress after attaining a few powers, he becomes, in the end, really rich in the eternal knowledge of truth. ~ Sri Ramakrishna,
126:Man does not actually live as an isolated being, nor can he grow by an isolated freedom. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
127:The end of tamas is disintegration, dispersal of forces, failure of material. ~ Sri Aurobindo, Letters on Himself and the Ashram, Care of Material Things,
128:This day foreshadows the state which is to follow the present age: a day without sunset, nightfall, or successor, an age which does not grow old or come to an end. ~ Basil the Great,
129:Each note is a need coming through one of us, a passion, a longing-pain … let your note be clear. Don't try to end it. Be your note. ~ Jalaluddin Rumi,
130:limitations gone :::

limitations gone
since my mind fixed on the moon
clarity and serenity
make something for which
there's no end in sight ~ Saigyo,
131:The end is the cause of causes, because it is the cause of the causality in all causes ~ Saint Thomas Aquinas, (On the Principles of Nature, c. 3).,
132:A Silence that was Being's only word,
The unknown beginning and the voiceless end ~ Sri Aurobindo, Collected Poems, Adwaita,
133:Like the waves of a rivulet, day and night are flowing the hours of life and coining nearer and nearer to their end. ~ Buddhist Texts, the Eternal Wisdom
134:No machinery invented by the reason can perfect either the individual or the collective man. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
135:He whose hairs stand on end with ecstasy at the mere mention of Sir Hari's name and sheds tears of love, has already taken his last birth. ~ Sri Ramakrishna,
136:The soul offers herself in sacrifice to God as the beginning of her creation and as the end of her beatification ~ Saint Thomas Aquinas, (ST 2-2.85.2).,
137:Turn not thy head from this path till thou art led to its end; keep ever near to this door till it is opened. Let not thy eyes be shut; seek well and thou shalt find. ~ Attar of Nishapur,
138:A yet unfound law of love is the only sure foundation possible for a perfect social evolution. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
139:Be not ashamed to be helped: thy end is to accomplish that which is incumbent on thee, like a soldier in the assault. ~ Marcus Aurelius, the Eternal Wisdom
140:The questioner has to come to an end. It is the questioner that creates the answer; and the questioner comes into being from the answer, otherwise there is no questioner. ~ U G Krishnamurti,
141:The raising of men towards the Divine is in the end the one effective way of helping mankind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
142:But God's Word is our Lord Jesus Christ, who in these last times was made a man among men, that he might join the end to the beginning: that is, join man to God. ~ Irenaeus, Against Heresies,
143:All you can say about yourself is: 'I am.' You are pure being - awareness - bliss. To realise that is the end of all seeking. ~ Sri Nisargadatta Maharaj,
144:Reason is neither the first principle of life, nor can be its last, supreme and sufficient principle. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
145:Praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, ~ Anonymous, The Bible, Ephesians, 6:18,
146:What appears bad to you, may bear a lot of good within it which you do not see. You never know until the end. ~ Shaykh Muhammad Al - Yaqoubi, @Sufi_Path
147:How beautiful is youth! how bright it gleams with its illusions, aspirations, dreams! Book of Beginnings, Story without End, Each maid a heroine, and each man a friend! ~ Henry Wadsworth Longfellow,
148:The efficient cause is the cause of that which is the end, for example, walking in order to be healthy ~ Saint Thomas Aquinas, (On the Principles of Nature, c. 3),
149:Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
150:In the end its not going to matter how many breaths you took, but how many moments took your breath away." ~ Shing Xiang, (no bio. found). From "1,001 Pearls of Spiritual Wisdom", (2014) Ed. Kim Lim,
151:Man is born a predestined idealist, for he is born to act. To act is to affirm the worth of an end, and to persist in affirming the worth of an end is to make an ideal.
   ~ Oliver Wendell Holmes, Jr.,
152:That man whose hair stands on end at the mere mention of the name of God, and from whose eyes flow tears of love—he has indeed reached his last birth. ~ Sri Ramakrishna,
153:For thirty years I went in Search of God, and when I opened my eyes at the end of this time, I discovered that it was really He who sought me…" ~ Bayazid Bistami, (804-874), a Persian Sufi, Wikipedia.,
154:To the Spirit all creatures turn in their need for sanctification; all living things seek him according to their ability. His breath empowers each to achieve its own natural end. ~ Saint Basil the Great,
155:To perish is better for man or for nation
Nobly in battle, nor end disgraced by disease or subjection. ~ Sri Aurobindo, Collected Poems, Ilion,
156:The knowledge of the Eternal and the love of the Eternal are in the end one and the same thing. There is no difference between pure knowledge and pure love. ~ Sri Ramakrishna,
157:313. Stride swiftly for the goal is far; rest not unduly, for thy Master is waiting for thee at the end of thy journey.
   ~ Sri Aurobindo, Essays Divine And Human, Karma, 53, [T5],
158:Just as creation is infinite and eternal, without beginning and without end, so is the knowledge of God without beginning and without end. ~ Swami Vivekananda, (C.W. III. 119),
159:The universe and all that is fall into three divisions; for the end, the middle, and the beginning contains the number of all things, these being the number of the triad. ~ Pythagoras,
160:The will moves the intellect and the other powers of the soul to the end: and in this respect an act of faith is "to believe in God" ~ Saint Thomas Aquinas, (ST 2-2.2.2ad4).,
161:Joy cannot endure until the end:
There is a darkness in terrestrial things
That will not suffer long too glad a note. ~ Sri Aurobindo, Savitri, The Issue,
162:Don't be afraid your life will end; be afraid it will never begin…." ~ Grace Hanson [Grace Hanson is one of the protagonists on "Grace and Frankie." She is portrayed by Jane Fonda. For more of her quotes see:,
163:Our Lord Jesus Christ will come from heaven. He will come at the end of the world, in glory, at the last day. For there will be an end to this world, and the created world will be made new. ~ Cyril of Jerusalem,
164:The traveller in the valley of knowledge who sees the end of each thing, knows how to find peace amid contest and reconciliation amidst disunion. ~ Baha ullah, the Eternal Wisdom
165:Your unfulfilled desires bring you back. You must conquer desire to be absorbed into the One and thus end rebirth. ~ Sri Ramana Maharshi, Here lies the Heart, Mercedes de Acosta,
166:Coveting is without end, but contentment is a supreme felicity; therefore the wise recognise no treasures upon the earth except contentment alone. ~ Mahabharata, the Eternal Wisdom
167:A schism will tear apart the holy tunic of My Son. This will be the end of times, foretold in the Holy Scriptures and recalled to memory by Me in many places." ~ Our Lady to priest Raymond Arnette (in May of 1994),
168:Divinity is the end of all wisdom. What can there be greater than Divine wisdom, what higher, what nobler, and what truer? That Divine wisdom is the end. We must reach that end sooner or later. ~ SWAMI ABHEDANANDA,
169:Knowledge is as infinite as the stars in the sky. There is no end to all of the subjects that one could study. It is better to immediately get their essence - The unchanging fortress of pure awareness. ~ Longchenpa,
170:Each part of man's being has its own dharma which it must follow and will follow in the end, put on it what fetters you please. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life,
171:The entire world, from its beginning to end, is nothing more than the dream of a man, who becomes captivated by what he sees, only to awaken and find that it was nothing (fa idhā lā shayy). ~ Umar b. Al-Khaṭṭāb
172:There are, of course, few Probationers who understand themselves sufficiently to be able to formulate this will to themselves, and therefore at the end of their probation they choose a new name.
   ~ Aleister Crowley?,
173:To the Spirit all creatures turn in their need for sanctification; all living things seek him according to their ability. His breath empowers each to achieve its own natural end. ~ Basil the Great, On the Holy Spirit,
174:Always our voices are prompted to speech for an end that we know not,
Always we think that we drive, but are driven. ~ Sri Aurobindo, Collected Poems, Ilion,
175:At the end of the valley of sin; do not be surprised if you find virtue standing." ~ Hazrat Inayat Khan, (1882 - 1927) founder of the Sufi Order in the West in 1914, (London) and teacher of Universal Sufism, Wikipedia.,
176:The lives of mortal men are like vases of many colours made by the potter's hands; they are broken into a thousand pieces ; there is one end for all. ~ Buddhist Texts, the Eternal Wisdom
177:Our Lady received through the ineffable kindness of Jesus the strength to endure the trials of her love until the end. May you also find the strength to endure with the Lord to Calvary! " ~ Saint Padre Pio of Pietrelcina,
178:Until we start to see these false perceptions for what they really are, consciousness will be imprisoned within the dream state. ~ Adyashanti, The End of Your World: Uncensored Straight Talk on the Nature of Enlightenment,
179:Do not be discouraged, because, if there is a continuous effort to improve in the soul, in the end the Lord rewards it by making it suddenly blossom in all its virtues as in a flower garden. ~ Saint Padre Pio of Pietrelcina
180:The end of a stage of evolution is usually marked by a powerful recrudescence of all that has to go out of the evolution. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Process of Evolution,
181:The knowledge of the Eternal and the love of the Eternal are in the end one and the same thing. There is no difference between pure knowledge and pure love. ~ Ramakrishna, the Eternal Wisdom
182:Something watches behind, Spirit or Self or Soul,
Viewing Space and its toil, waiting the end of Time. ~ Sri Aurobindo, Collected Poems, The Witness and the Wheel,
183:There is no end to the love of God. It is an inexhaustible treasure! The more you drink of it, the more thirsty you feel; and ultimately, losing yourself in bliss, you forget yourself and are merged in it. ~ Swami Virajananda,
184:Occult masters of destiny,
They who sit in the Secrecy
And watch unmoved ever
Unto the end of all. ~ Sri Aurobindo, Collected Poems, Winged with Dangerous Deity,
185:The State is a convenience, and a rather clumsy convenience, for our common development; it ought never to be made an end in itself. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
186:A free equality founded upon spontaneous cooperation, not on governmental force and social compulsion, is the highest anarchistic ideal. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
187:Even there shall come as a high crown of all
The end of Death, the death of Ignorance. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
188:And yet in the end we are obliged to negate our largest conceptions, our most comprehensive experiences in order to affirm that the Reality exceeds all definitions. ~ Sri Aurobindo, The Life Divine, 1.5,
189:Our life's repose is in the Infinite;
It cannot end, its end is Life supreme. ~ Sri Aurobindo, Savitri, 02.06,
190:The end of the path of knowledge (jnana) or Vedanta is to know the truth that the 'I' is not different from the Lord (Isvara) and to be free from the feeling of being the doer. ~ Sri Ramana Maharshi,
191:Turn not thy head from this path till thou art led to its end; keep ever near to this door till it is opened. Let not thy eyes be shut; seek well and thou shalt find. ~ Attar of Nishapur, the Eternal Wisdom
192:You have created me and recreated me and You have given me all the good things I possess, and still I do not know You. In the end, I was made in order to see You, and I have not yet accomplished what I was made for. ~ Anselm of Canterbury,
193:Hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. . . . There is infinite life before the soul. Take your time and you will achieve your end
   ~ Swami Vivekananda,
194:One is there only, apart in his greatness, the End and Beginning,—
He who has sent through his soul's wide spaces the universe spinning. ~ Sri Aurobindo, Collected Poems, Ahana,
195:Where there is a soul that has once become awake, there is surely a capacity within that can outweigh all surface defects and can in the end conquer. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity,
196:Some sins do not end in carnal delight, but only in spiritual, and are then called spiritual sins; for example, pride, greed and spiritual apathy ~ Saint Thomas Aquinas, (Commentary 1 Corinthians 6, lect. 3).,
197:This one question - "What do I know for certain?" - is tremendously powerful. When you look deeply into this question, it actually destroys your world. It destroys your whole sense of self, and it's meant to. ~ Adyashanti, The End of Your World,
198:His failure is not failure whom God leads; ...
   It knows its steps, its way is inevitable,
   And how shall the end be vain when God is guide?
   ~ Sri Aurobindo, Savitri, The Vision and the Boon,
199:Night is not our beginning nor our end;
She is the dark Mother in whose womb we have hid
Safe from too swift a waking to world-pain. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
200:It is our constant concern to bear the burden of this body and look after its needs. Day in, day out, this is our occupation -- bathing, eating, massaging our legs, and so on -- no end to it. ~ Sri Ramana Maharshi,
201:The nearer you come to God, the less you are disposed to questioning and reasoning. When you actually attain Him, when you behold Him as the Reality, then all noise, all disputations, come to an end. ~ Sri Ramakrishna,
202:Do not try to be rid of a disturbing thought. Ask when a thought is interrupting the peace: "Who is thinking that thought?" Only by relinquishing belief in the false identities that inspire thoughts can the thoughts come to an end. ~ Floyd Henderson,
203:Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end. ~ Saint Teresa of Avila,
204:Every agent acts for an end. Now the end is the good desired and loved by each one. So it is evident that every agent, whatever it be, does every action from love of some kind ~ Saint Thomas Aquinas, (ST 1-2.28.6).,
205:The soul is not bound by the formula of mental humanity: it did not begin with that and will not end with it; it had a prehuman past, it has a superhuman future. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
206:You must learn to part with an intimate and much-needed friend for the love of God. Do not take it to heart when you are deserted by a friend, knowing that in the end we must all be parted from one another. ~ Thomas A Kempis, The Imitation of Christ,
207:He (The Great Monarch) shall reign over the entire ancient Roman Empire … . At the end of his most glorious reign, he shall go to Jerusalem, and shall lay down his Crown and Sceptre on the Mount of Olives…" ~ Saint Remy of Rheims, (c. 438-533 AD),
208:Who is it that loves and who that suffers? The individual suffers because he perceives duality. It is duality which causes all sorrow and grief. Find the One everywhere and in everything and there will be an end to pain and suffering. ~ Anandamayi Ma,
209:You will end by the discovery that the best means, of health is to watch over the good health of others, and that the surest way to feel happy is to watch over the happiness of others. ~ Vivenkananda, the Eternal Wisdom
210:That being known which is without sound, touch or form, inexhaustible, eternal, without beginning or end, greater than the great self, immutable, man escapes from the month of death. ~ Katha Upanishad, the Eternal Wisdom
211:Every failure to cope with a life situation must be laid, in the end, to a restriction of consciousness. Wars and temper tantrums are the makeshifts of ignorance; regrets are illuminations come too late. ~ Joseph Campbell, The Hero with a Thousand Faces,
212:Nature moves forward always in the midst of all stumblings and secures her aims in the end more often in spite of man's imperfect mentality than by its means. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
213:The happiness which comes from long practice, which leads to the end of suffering, which at first is like poison, but at last like nectar - this kind of happiness arises from the serenity of one's own mind.
   ~ Krishna-Dwaipayana Vyasa, The Bhagavad Gita,
214:But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
215:Go, Daniel," he said, "because the words are to be kept secret and sealed until the end time. Many shall be refined, purified, and tested, but the wicked shall prove wicked; the wicked shall have no understanding, but those with insight shall. ~ Daniel 12:9-10,
216:Endure and you will triumph. Victory goes to the most enduring. And with the Grace and divine love nothing is impossible. My force and love are with you. At the end of the struggle there is Victory
   ~ The Mother, Words Of The Mother II,
217:To think that this world is the aim and end of life is brutal and degenerating. Any man who starts in life with that idea degenerates himself He will never rise higher, he will always be a slave to the senses. ~ Swami Vivekananda,
218:The greatest Guru is your inner self. Truly, he is the supreme teacher. He alone can take you to your goal and he alone meets you at the end of the road. Confide in him and you need no outer Guru. ~ Sri Nisargadatta Maharaj,
219:The longing for untouched nature is it self a product of culture originating in the over artificiality of existence. In truth, nature begins to relate to us only when we begin to end well that, when culture begins in it. ~ Romano Guardini, Letters from Lake Como,
220:There will be plenty of food in towns and villages, but it will be poisoned. Many will eat because of hunger and die immediately. Those who will fast to the end will survive because the Holy Ghost will save them and they will be close to God..." ~ Mitar Tarabich,
221:Some humans would do anything to see if it was possible to do it. If you put a large switch in some cave somewhere, with a sign on it saying 'End-of-the-World Switch. PLEASE DO NOT TOUCH', the paint wouldn't even have time to dry. ~ Terry Pratchett, Thief Of Time,
222:The aspirant to the true knowledge, if he does not halt in his progress after acquiring certain extraordinary and supernatural powers, becomes in the end rich in the eternal knowledge of the truth. ~ Ramakrishna, the Eternal Wisdom
223:Let us cast aside the opulence of this world; let us have recourse to only that portion of it that serves a good end; let us gain our lives by acts of charity; let us share what we have with the poor that we may be rich in the bounty of heaven. ~ Gregory Nazianzen,
224:Our wish, our object, our chief preoccupation must be to form Jesus in ourselves, to make his spirit, his devotion, his affections, his desires and his disposition live and reign there. All our religious exercises should be directed to this end. ~ Saint John Eudes,
225:Yama, the strong pure Hades sad and subtle,
Dharma, who keeps the laws of old untouched,
Critanta, who ends all things and at last
Himself shall end. ~ Sri Aurobindo, Collected Poems, Love and Death,
226:You alone can give us these gifts and confer these favors on us. We put our trust in you through Jesus Christ, our high priest, the guardian of our souls. Through him be glory and majesty to you now and through all generations until the end of time. Amen. ~ Clement I,
227:Have no private selfish end, but have sincere love for truth and piety, and Mother shall speak from within you. Never let go your ideal, but hold on to it with a firm grip, and you will be led rightly to the goal, which is the one and same for all. ~ Swami Turiyananda,
228:That Brahman, of the nature of Reality, is eternal. It exists in past, present, & future. It is without beginning or end. It cannot be described in words. The utmost that can be said of Brahman is that It is of the very nature of Intelligence & Bliss. ~ Sri Ramakrishna
229:World-naked hermits with their matted hair
Immobile as the passionless great hills
Around them grouped like thoughts of some vast mood
Awaiting the Infinite's behest to end. ~ Sri Aurobindo, Savitri, The Quest,
230:You, therefore, who are undertaking the study of this book, if you persevere to the end and understand it, you will be either a monarch or a madman. Do what you will with this volume, you will be unable to despise or to forget it.
   ~ Eliphas Levi, Transcendental Magic,
231:You come to see that everything you think you know about yourself, everything you think you know about the world, is based on assumptions, beliefs, and opinions - things you believe because you were taught or told that they were true. ~ Adyashanti, The End of Your World,
232:Which then is the cultivated and instructed soul? The one which knows the principle, end and reason diffused in all being and through all eternity and governing the whole by regular revolutions. ~ Marcus Aurelius. V. 32, the Eternal Wisdom
233:Nothing would ever change; nothing new could ever be expected. It had to end, and it did. Now in the dark world where I dwell, ugly things, and surprising things, and sometimes little wondrous things, spill out in me constantly, and I can count on nothing. ~ Philip K Dick,
234:This Yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. ~ Sri Aurobindo, Letters on Yoga - IV, The Lower Vital Being,
235:Love cannot be a means to any end. Love does not promise success, power, achievement, health, recovery, satisfaction, peace of mind, fulfillment, or any other prizes. Love is an end in itself, a beginning in itself. Love exists only for love." ~ Gerald G. May, (1940 - 2005).,
236:Religion has to do with life itself. Whether the life we are living will end up in extinction or in the attainment of eternal life is a matter of the utmost importance for life itself. In no sense is religion to be called a luxury. ~ Keiji Nishitani, Religion and Nothingness,
237:When one knows God without beginning and end in the midst of the complex mass of things, the creator of all who takes many forms, the One who envelops the universe, he is delivered from all bondage. ~ Swetacwatara Upanishad, the Eternal Wisdom
238:It is useless to grow pale ever the holy Scriptures end the sacred Shastras without a spirit of discrimination exempt from all passions. No spiritual progress can be made without discrimination and renunciation ~ Ramakrishna, the Eternal Wisdom
239:Life consists of cycles, that is, beginnings, middles, and ends. Acceptance allows a cycle to begin, commitment allows it to continue and integrity allows it to come to its natural perfect end." ~ Ron Smothermon, M.D., (b. 1943), psychiatrist and author. http://bit.ly/2x7WN8q,
240:Love that ends, is the shadow of love; true love is without beginning or end." ~ Inayat Khan, (1882 - 1927) founder of the Sufi Order in the West in 1914, (London) & teacher of Universal Sufism, Wikipedia. From "The Complete Sayings of Hazrat Inayat Khan,", (1978, 2005, 2010),
241:One must learn to dissipate the shadow and live in the Eternal. And to that end thou shouldest live and brea the in all as all breathes in thee and feel that thou dwellest in all things in the self. ~ Book of Golden Precepts, the Eternal Wisdom
242:The Cause of all things is the same as the End of all things. For God is the Beginning, i.e., the Cause, of all creatures and their End since from Him they receive their being and begin to be, and towards Him they are moved so that they may attain in Him their rest. ~ Maximus,
243:As by God's gift, I find you with the zeal necessary to attain this end, and you on your part help me with your prayers. I will try to fan into flame the spark of divine love that is hidden within you, as far as I am able through the power of the Holy Spirit. ~ Basil the Great,
244:As long as I talked unceasingly about the Lord,The Lord stayed away, kept at a distance.But when I silenced my mouth, sat very stillAnd fixed my mind at the doorway of the Lord,I was linked to the music of the Word,And all my talking came to an end. ~ Kabir,
245:Every reader should ask himself periodically 'Toward what end, toward what end?' -- but do not ask it too often lest you pass up the fun of programming for the constipation of bittersweet philosophy.
   ~ Harold Abelson, Structure and Interpretation of Computer Programs,
246:Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
247:Jnani sees the infinite Self in all and all in the infinite Self, which is his being. He is infinite, imperishable, Self-luminous, Self-existent, without beginning or end, birthless, deathless, without change or decay. Jnani permeate and interpenetrate all things. ~ Robert Adams,
248:The first author and mover of the universe is an intellect, so the ultimate end of the universe must be the good of an intellect. This good is truth. And so truth must be the ultimate end of the whole universe ~ Saint Thomas Aquinas, (ScG 1.1).,
249:When man has seen that he is one with the infinite being of the universe, all separation is at an end, all men, women, angels, gods, animals, plants, the whole world lost in this oneness, then all fear disappears. ~ Vivekananda, the Eternal Wisdom
250:Marriage has yet another ultimate end, among believers, namely the sign of Christ and of the Church. And such a good of marriage is called, "sacrament" ~ Saint Thomas Aquinas, (Commentary on Lombard's Sentences 4.33.1.1). https://t.co/Ap3x2cEYS6,
251:The moment that this mystery has been unveiled to thy eyes that thou art no other than Allah, thou shalt know that thou a it thine own end and aim and that thou hast never ceased and canst never cease to be. ~ Mohyddin-ibu-arabi, the Eternal Wisdom
252:Your will & your values you set upon the river of becoming. Now the river carries your skiff along. The river is not your danger & the end of your good & evil, you wisest ones; but this will itself, the will to power - the unexhausted begetting will of life. ~ Friedrich Nietzsche,
253:Beloved, we shd never forget that we have renounced the world. We are living here now as aliens and only for a time. When the day of our homecoming puts an end to our exile, frees us from the world's bonds, and restores us to paradise and to a kingdom, we shd welcome it. ~ Cyprian,
254:Man was created to praise, honor, and serve God. We therefore no more prefer health to sickness, riches to poverty, honor to disdain, long life to short, but desire and choose only that which more surely conduces toward the end for which we were created. ~ Saint Ignatius of Loyola,
255:The creatures of the sense world signify the invisible attributes of God, partly because God is the origin, exemplar, and end of every creature, and every effect is the sign of its cause, the exemplification of its exemplar, and the path to the end, to which leads… ~ Bonaventure,
256:Japa brings perfection & fulfillment, this is certainly true. When japa becomes very absorbing, meditation & holding the mind become spontaneous. Like an unbroken stream of oil, japa flows incessantly. Then the external japa comes to an end; japa continues within ~ Swami Adbhutananda,
257:Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
258:All creation having come to exist in an orderly sequence is measured by the interval of temporal periods, and if one goes back in thought through the series of created things to the beginning of what exists, he will end his quest at the foundation of the ages. ~ Saint Gregory of Nyssa,
259:The end of human law is temporal peace within the political community, and human law achieves this end by curbing exterior acts that involve evils capable of disturbing the peaceful state of the political community ~ Saint Thomas Aquinas, (ST 1-2.98.1).,
260:Sentiment which is an indulgence of the intelligent observing mind in the aesthesis, the rasa of feeling, passion, emotion, sense thinning them away into a subtle, at the end almost unreal fineness. ~ Sri Aurobindo, The Future Poetry, The Breath of Greater Life,
261:Things always come in the way when one wants to progress in the sadhana, but in the end if one is sincere in one's aspiration these troubles help to prepare the victory of the soul over all that opposes. ~ Sri Aurobindo, Letters on Yoga - IV, Anger and Violence,
262:However industrious you may be, there is no end to worldly activities; but if you practice the Dharma You will swiftly conclude everything.
However nice they may seem, Samsaric affairs always end in disaster; but the fruits of practicing the Dharma Will never deteriorate. ~ Padmasambhava,
263:The principle of the spiritual life, which is a life in accord with virtue, is the order to the last end, and if this order be corrupted, it cannot be repaired by any intrinsic principle, but by the power of God alone ~ Saint Thomas Aquinas, (ST 1-2.88.1).,
264:There is no peace for the man who is troubled with thought for the future, makes himself unhappy before even unhappiness comes to him and claims to assure till the end of his life his possession of the objects to which he is attached. ~ Seneca, the Eternal Wisdom
265:All is coordinated in the universe. All things depend mutually on each other. All conspires to one sole end, not only in the individual whose parts are perfectly linked together, but anteriorly and to a higher degree in the universe. ~ Plotinus, the Eternal Wisdom
266:Mortals, your end is beatitude, rapture eternal his meaning:
Joy, which he most now denies, is his purpose: the hedges, the screening
Were but the rules of his play; his denials came to lure farther. ~ Sri Aurobindo, Collected Poems, Ahana,
267:Asked whether she did not dread leaving her body at such a distance from her own city, my mother replied, "Nothing is far to God; nor need I fear lest He should be ignorant at the end of the world of the place whence He is to raise me up." ~ Saint Augustine of Hippo,
268:Hope is referred to as a helmet because, as a helmet is on the head, so the head of the moral virtues is the end, and hope is concerned with this end. So he states: "And take unto you the helmet of salvation" ~ Saint Thomas Aquinas, (Commentary on Ephesians 6, lect. 4).,
269:And as he sang the demons wept with joy
Foreseeing the end of their long dreadful task
And the defeat for which they hoped in vain,
And glad release from their self-chosen doom
And return into the One. ~ Sri Aurobindo, Savitri, The Word of Fate,
270:You can remember at the beginning and offer your reading to the Divine and at the end again. There is a state of consciousness in which only a part of it is reading or doing the work and behind there is the consciousness of the Divine always.
   ~ Sri Aurobindo, Letters On Yoga - IV,
271:I bow not to thee, O huge mask of death,
Black lie of night to the cowed soul of man,
Unreal, inescapable end of things,
Thou grim jest played with the immortal spirit. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
272:Innumerable are the ways that lead to God. There are the paths of jnāna, of karma, and of bhakti. If you are sincere, you will attain God in the end, whichever path you follow. Roughly speaking, there are three kinds of yoga: jnanayoga, karma yoga, and bhaktiyoga ~ Sri Ramakrishna,
273:A mounting endless possibility
Climbs high upon a topless ladder of dream
For ever in the Being's conscious trance.
All on that ladder mounts to an unseen end. ~ Sri Aurobindo, Savitri, 02.06,
274:Writing isn't about making money, getting famous, getting dates, getting laid, or making friends. In the end, it's about enriching the lives of those who will read your work, and enriching your own life, as well. It's about getting up, getting well, and getting over. Getting happy, okay? Getting happy. ~ Stephen King,
275:Knowledge of the way is not enough - one must tread it, or if one cannot do that, allow oneself to be carried along it. The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later. ~ Sri Aurobindo, Letters On Yoga - II,
276:It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
277:If you can't as yet remember the Divine all the time you are working, it does not greatly matter. To remember and dedicate at the beginning and give thanks at the end ought to be enough for the present. Or at the most to remember too when there is a pause...
   ~ Sri Aurobindo, Letters On Yoga - II,
278:We see that some things lacking cognition, namely, natural bodies, act for the sake of an end. This is apparent in that they always or very frequently act in the same way in order to bring about what is best, and from this it is clear that it is not by chance ~ Saint Thomas Aquinas, (ST 1.2.3).,
279:Even as civil authority has the disposal of men in matters of life and death, and all that touches the end of its government, namely justice, so God has all things at his disposal to direct them to the end of his government, which end is his Goodness ~ Saint Thomas Aquinas, (De Potentia 1.6ad4).,
280:My desire and wish is that the things I start with should be so obvious that you wonder why I spend my time stating them. This is what I aim at because the point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it. ~ Bertrand Russell,
281:Everything is determined, the beginning as well as the end, by forces over which we have no control. It is determined for the insect, as well as for the star. Human beings, vegetables, or cosmic dust, we all dance to a mysterious tune, intoned in the distance by an invisible piper. ~ Albert Einstein, The Ultimate Quotable Einstein,
282:Sometimes you get frightened as a camel
Sometimes you get stuck in the mud like hunted prey.
O young fool, how long will you keep running from yourself?
In the end, the thing will happen anyway.
Just go in the direction where there is no direction.
Go, search there. ~ Jalaluddin Rumi,
283:Soul, my soul
   Soul, my soul, yet ascend crossing the marge of life:
   Mount out far above Time, reach to the golden end
   ... Live there lost in God space, rapturous, vacant, mute,
   Sun-bright, timeless, immense, single and absolute.
   ~ Sri Aurobindo, Collected Poems,
284:If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. Side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness.
   ~ Rabindranath Tagore,
285:All we have to believe with is our senses, the tools we use to perceive the world: our sight, our touch, our memory. If they lie to us, then nothing can be trusted. And even if we do not believe, then still we cannot travel in any other way than the road our senses show us; and we must walk that road to the end. ~ Neil Gaiman in American Gods,
286:Always we must repeat to the doubting intellect the promise of the Master, 'I will deliver thee from all sin and evil; do not grieve.' At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work, 245, [T3],
287:All seemed a vainly teeming vast
Upheld by a deluded Energy
To a spectator self-absorbed and mute,
Careless of the unmeaning show he watched,
Regarding the bizarre procession pass
Like one who waits for an expected end. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
288:Children of Immortality, gods who are joyous for ever,
Rapture is ours and eternity measures our lives by his aeons.
For we desireless toil who have joy in the fall as the triumph,
Knowledge eternal possessing we work for an end that is destined
L ~ Sri Aurobindo, Collected Poems, Ilion,
289:It is then that she shall show to thee the means and the way, the first and the second and the third even to the seventh door. Last the end, beyond which are extended and bathed in light of the spiritual sun glories inexpressible and invisible to all save only to the soul's eye. ~ Book of Golden Precepts, the Eternal Wisdom
290:O may I join the choir invisible of those immortal dead who live again in minds made better by their presence; live in pulses stirred to generosity, in deeds of daring rectitude, in scorn for miserable aims that end with self, in thoughts sublime that pierce the night like stars, and with their mild persistence urge men's search to vaster issues. ~ George Eliot,
291:The senses and the mind seek to convince thee, sova in are they, that they are the end of all things. The senses and the mind are only instruments and play things. Behind the feelings and the thoughts, my brother; there dwells a more puissant master, an unknown sage; it is called the Self. ~ Nietzsche Zarathustra, the Eternal Wisdom
292:Few among men come to that other shore of deliverance; the common run of mortals only wander parallel to its bank. But those who are consecrated to Truth and live according to its Law and strive for one only end, they shall come by that other shore and they shall swim across death's impetuous torrent. ~ Dhammapada, the Eternal Wisdom
293:I walk by the chill wave through the dull slime
And still that weary journeying knows no end;
Lost is the lustrous godhead beyond Time,
There comes no voice of the celestial Friend.
And yet I know my footprints' track shall be
A pathway towards I ~ Sri Aurobindo, Collected Poems, The Pilgrim of the Night,
294:Give yourself entirely to the Divine and you will see the end of all your troubles.
Never say, "I have nothing to give to the Divine." There is always something to give, for always you can give yourself in a better and more complete way.
There is always something to give, for always you can give yourself in a better and more complete way. ~ The Mother, Words Of The Mother II,
295:I know how Gods begin, Roger. We start as Dreams. Then we walk out of Dreams into the Land. We are worshiped and loved, and take power to ourselves.
And then, one day, there's no one left to worship us.
And in the end, each little God and Goddess takes its last journey back into Dreams... and what comes after, not even WE know.
I'm going to dance now, I'm afraid.
   ~ Neil Gaiman,
296:Stronger than every obstacle and counter-argument is the instinct which tells us that, to be faithful to Life, we must know; we must know more and still more; we must tirelessly and increasingly search for Something, we know not what, which will appear in the end to those who have penetrated to the very heart of reality.
   ~ Pierre Teilhard de Chardin,
297:Sometimes, looking at the many books I have at home, I feel I shall die before I come to the end of them, yet I cannot resist the temptation of buying new books. Whenever I walk into a bookstore and find a book on one of my hobbies - for example, Old English or Old Norse poetry - I say to myself, "What a pity I can't buy that book, for I already have a copy at home.
   ~ Jorge Luis Borges,
298:Sometimes I reread my favorite books from back to front. I start with the last chapter and read backward until I get to the beginning. When you read this way, characters go from hope to despair, from self-knowledge to doubt. In love stories, couples start out as lovers and end as strangers. Coming-of-age books become stories of losing your way. Your favorite characters come back to life. ~ Nicola Yoon, Everything, Everything
299:I insist that in private life men should not admit their passions to be an end, indulging them and so degrading themselves to the level of the other animals, or suppressing them and creating neuroses. I insist that every thought, word and deed should be consciously devoted to the service of the Great Work. 'Whatsoever ye do, whether ye eat or drink, do all to the glory of God' ~ Aleister Crowleys, Confessions of Aleister Crowley,
300:When I start writing a new imaginary future, I have no idea what it is. The characters arrive first. They help me figure out where they are living and I get to fill in the gaps with that and where we are. So when I get to the end of the process of composition, if I feel that I have really done my job, I have no idea what I've got - and I then spend essentially the rest of my life figuring out what it might mean. ~ William Gibson,
301:Activities are endless, like ripples on a stream. They end only when you drop them.
Human moods are like the changing highlights and shadows on a sunlit mountain range.
All activities are like the games children play, like castles being made of sand.
View them with delight and equanimity, like grandparents overseeing their grandchildren, or a shepherd resting on a hill watching over his grazing flock. ~ Nyoshul Khen Rinpoche,
302:Sometimes it's a sort of indulgence to think the worst of ourselves. We say, 'Now I have reached the bottom of the pit, now I can fall no further,' and it is almost a pleasure to wallow in the darkness. The trouble is, it's not true. There is no end to the evil in ourselves, just as there is no end to the good. It's a matter of choice. We struggle to climb, or we struggle to fall. The thing is to discover which way we're going. ~ Daphne du Maurier,
303:Our mind is spinning around,
About carrying out a lot of useless projects.
It's a waste! Give it up!
Thinking about the hundred plans you want to accomplish,
With never enough time to finish them,
Just weighs down your mind.
You are completely distracted,
By all of these projects, which never come to an end,
But keep spreading out more, like ripples in water.
Don't be a fool. For once, just sit tight. ~ Patrul Rinpoche,
304:As thou thyself art a complement of the organism of the city, let thy action likewise he a complement of the life of the city. If each of thy actions has not a relation direct or remote to the common end, it breaks the social life, it no longer allows it to be one, it is factious like the citizen who amid the people separates himself as much as it is in him from the common accord. ~ Marcus Aurelius, the Eternal Wisdom
305:In India the healers by faith comm and their sick to repeat with absolute conviction the words, "There is no malady in me, Sickness is not." The sick man repeats and, so mentally denied, his malady disappears. Thus if you believe yourself to be mortally weak, you find yourself actually in that condition. Know and believe that you can have an immense power, and the power will come to you in the end. ~ Ramakrishna, the Eternal Wisdom
306:All worldly pursuits have but one unavoidable and inevitable end, which is sorrow; acquisitions end in dispersion; buildings in destruction; meetings in separation; births in death. Knowing this, one should, from the very first, renounce acquisitions and storing-up, and building, and meeting; and, faithful to the commands of an eminent Guru, set about realizing the Truth. That alone is the best of religious observances. ~ Jetsun Milarepa,
307:When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. ~ Sri Aurobindo, The Synthesis Of Yoga: The Divine Personality
Shiva-Vishnu
For most the siddhi of the path, whatever it is, must be the end of a long, difficult and persevering endeavour. ~ Sri Aurobindo, Letters on Yoga - IV, The Difficulties of Yoga,
308:You partake of the nature of him on whom you meditate. By worshipping Siva you acquire the nature of Siva. A devotee of Rama meditated on Hanuman day and night. He used to think he had become Hanuman. In the end he was firmly convinced that he had even grown a little tail. Jnana is the characteristic of Siva, and bhakti of Vishnu. One who partakes of Siva's nature becomes a jnani, and one who partakes of Vishnu's nature becomes a bhakta. ~ Sri Ramakrishna,
309:If you realize what the real problem is~losing yourself, giving yourself to some higher end, or to another~you realize that this itself is the ultimate trial. When we quit thinking primarily about ourselves and our own self-preservation, we undergo a truly heroic transformation of consciousness. And what all the myths have to deal with is transformations of consciousness of one kind or another. You have been thinking one way, you now have to think a different way. ~ Joseph Campbell and the Power of Myth,
310:No matter how much I wanted to sing Western songs, they were all very difficult. Had I, born in Japan, no choice but to sing Japanese songs? Was there a Japanese song that expressed my present sentiment - a traveler who had immersed himself in love and the arts in France but was now going back to the extreme end of the Orient where only death would follow monotonous life? ... I felt totally forsaken. I belonged to a nation that had no music to express swelling emotions and agonized feelings. ~ Kafu Nagai,
311:One says, When my son Harish shall have grown up, I will marry him off, give up the burden of the family, renounce the world and begin to practise Yoga. To him the Lord replies: You will never find the opportune moment to practise Yoga; for you will then say, 'Harish and Girish are very fond of me and cannot do without me', you will no doubt desire that Harish should have a son and the son marry. There will never be an end to your desires. ~ Ramakrishna, the Eternal Wisdom
312:The most dangerous thing you can do is to take any one impulse of your own nature and set it up as the thing you ought to follow at all costs. There is not one of them which will not make us into devils if we set it up as an absolute guide. You might think love of humanity in general was safe, but it is not. If you leave out justice you will find yourself breaking agreements and faking evidence in trials 'for the sake of humanity', and become in the end a cruel and treacherous man. ~ C S Lewis, Mere Christianity,
313:Two seem his goals, yet ever are they one
And gaze at each other over bourneless Time;
Spirit and Matter are their end and source. ||16.9||

A seeker of hidden meanings in life’s forms,
Of the great Mother’s wide uncharted will
And the rude enigma of her terrestrial ways
He is the explorer and the mariner
On a secret inner ocean without bourne:
He is the adventurer and cosmologist
Of a magic earth’s obscure geography. ||16.10|| ~ Sri Aurobindo, Savitri, 1:3, || 16.9 - 16.10 ||,
314:Many people seem to think it foolish, even superstitious, to believe that the world could still change for the better. And it is true that in winter it is sometimes so bitingly cold that one is tempted to say, 'What do I care if there is a summer; its warmth is no help to me now.' Yes, evil often seems to surpass good. But then, in spite of us, and without our permission, there comes at last an end to the bitter frosts. One morning the wind turns, and there is a thaw. And so I must still have hope. ~ Vincent van Gogh,
315:Religion has convinced people that there's an invisible man ... living in the sky. Who watches everything you do every minute of every day. And the invisible man has a list of ten specific things he doesn't want you to do. And if you do any of these things, he will send you to a special place, of burning and fire and smoke and torture and anguish for you to live forever, and suffer, and suffer, and burn, and scream, until the end of time. But he loves you. He loves you. He loves you and he needs money. ~ George Carlin,
316:They are now beginning to realise that even the most objective of their observations are steeped in the conventions they adopted at the outset and by forms or habits of thought developed in the course of the growth of research; so that, when they reach the end of their analyses they cannot tell with any certainty whether the structure they have reached is the essence of the matter they are studying, or the reflection of their own thought. ~ Pierre Teilhard de Chardin, The Phenomenon Of Man,
317:I was in Nashville, Tennesee last year. After the show I went to a Waffle House. I'm not proud of it, I was hungry. And I'm alone, I'm eating and I'm reading a book, right? Waitress walks over to me: 'Hey, whatcha readin' for?' Isn't that the weirdest fuckin' question you've ever heard? Not what am I reading, but what am I reading FOR? Well, godammit, ya stumped me! Why do I read? Well . . . hmmm . . . I dunno . . . I guess I read for a lot of reasons and the main one is so I don't end up being a fuckin' waffle waitress. ~ Bill Hicks,
318:The true occultist wants nothing but wisdom. When Solomon raised his hands to his God, Jehovah spoke from the heavens asking him what he would have, and he answered, "God give me the gift of wisdom." Jehovah asked him if there were not other things he desired, but Solomon answered, "No, only wisdom." And God told Solomon that because he had asked only for wisdom that all the other things should be added unto him and that from this day to the end of the world there would never be another king so rich, so great, or so blest. ~ Manly P Hall,
319:To be, or not to be: that is the question:
Whether 'tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them? To die: to sleep;
No more; and, by a sleep to say we end
The heart-ache and the thousand natural shocks
That flesh is heir to, 'tis a consummation
Devoutly to be wish'd. To die, to sleep;
To sleep: perchance to dream: ay, there's the rub.
For in this sleep of death what dreams may come. ~ William Shakespeare, Hamlet,
320:I have no time" — the admission and declaration of impotence by European-Americaan man: someone who has no time has no space. He is either at an end--or he is free.

He is at end end if he does not realize the implications of "having no time," the tis, that space has absorbed time, or that everything has become rigid and lifeless... or the does not realize that dime, when employed as mere divider, dissolves space. But if he realizes that "time" denotes and includes all previous time forms, he is free. ~ Jean Gebser, Ever-Present Origin, (pg. 289),
321:ntelligence is one of the greatest human gifts. But all too often a search for knowledge drives out the search for love. This is something else I've discovered for myself very recently. I present it to you as a hypothesis: Intelligence without the ability to give and receive affection leads to mental and moral breakdown, to neurosis, and possibly even psychosis. And I say that the mind absorbed in and involved in itself as a self-centered end, to the exclusion of human relationships, can only lead to violence and pain. ~ Daniel Keyes, Flowers for Algernon,
322:When any government, or any church for that matter, undertakes to say to its subjects, 'This you may not read, this you may not see, this you are forbidden to know,' the end result is tyranny and oppression, no matter how holy the motives. Mighty little force is needed to control a man whose mind has been hoodwinked; contrariwise, no amount of force can control a free man, a man whose mind is free. No, not the rack, not fission bombs, not anything--you can't conquer a free man; the most you can do is kill him.
   ~ Robert Heinlein, If This Goes On, (1940).,
323:Weariness comes at the end of the acts of a mechanical life, but at the same time it inaugurates the impulse of consciousness. It awakens consciousness and provokes what follows. What follows is the gradual return into the chain or it is the definitive awakening. At the end of the awakening comes, in time, the consequence: suicide or recovery. In itself weariness has something sickening about it. Here, I must conclude that it is good. For everything begins with consciousness and nothing is worth anything except through it.
   ~ Albert Camus, Myth Of Sisyphus,
324:It is often tragic to see how blatantly a man bungles his own life and the lives of others yet remains totally incapable of seeing how much the whole tragedy originates in himself, and how he continually feeds it and keeps it going. Not consciously, of course-for consciously he is engaged in bewailing and cursing a faithless world that recedes further and further into the distance. Rather, it is an unconscious factor which spins the illusions that veil his world. And what is being spun is a cocoon, which in the end will completely envelop him. ~ Carl Jung, Aion,
325:D.: Impurities of limitation, ignorance and desire (anava, mayika, and kamya) place obstacles in the way of meditation. How to conquer them?
M.: Not to be swayed by them.
D.: Grace is necessary.
M.: Yes, Grace is both the beginning and the end. Introversion is due to Grace: Perseverance is Grace; and Realisation is Grace. That is the reason for the statement: Mamekam saranam vraja (only surrender to Me). If one has entirely surrendered oneself is there any part left to ask for Grace? He is swallowed up by Grace. ~ Sri Ramana Maharshi, Talks, 319,
326:It will generally be found that, as soon as the terrors of life reach the point at which they outweigh the terrors of death, a man will put an end to his life. But the terrors of death offer considerable resistance; they stand like a sentinel at the gate leading out of this world. Perhaps there is no man alive who would not have already put an end to his life, if this end had been of a purely negative character, a sudden stoppage of existence. There is something positive about it; it is the destruction of the body; and a man shrinks from that, because his body is the manifestation of the will to live. ~ Arthur Schopenhauer,
327:If you want to totally free yourself from suffering, it is important to distinguish what to do from what not to do since you can not hope to taste the fruit of beneficial actions that you have not done, nor escape the consequences of your own harmful actions. After death, you will follow the course traced by your actions, good and bad. Now that you have a choice between two paths, one that leads up and one that leads down, do not act in a way opposed to your deepest wishes. Practice all possible beneficial actions, even the smallest. Doesn't the accumulation of little drops end up filling a large jar? ~ Jetsun Mingyur Paldron,
328:That status of knowledge is then the aim of this path and indeed of all paths when pursued to their end, to which intellectual discrimination and conception and all concentration and psychological self-knowledge and all seeking by the heart through love and by the senses through beauty and by the will through power and works and by the soul through peace and joy are only keys, avenues, first approaches and beginnings of the ascent which we have to use and to follow till the wide and infinite levels are attained and the divine doors swing open into the infinite Light.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
329:I feel all kinds of....

   Yes, yes, of course, it's inevitable. But you must call in tranquillity, that's the only thing.... It keeps coming and coming from all sides; but when you feel things going badly, when you're uneasy or thoroughly upset, you must remember to call in tranquillity.

   But it's about you, directed against you, all sorts of suggestions that make me....

   That want to cut you off from me. Yes, I know perfectly well. It's like that for everybody, not just for you. We must keep going right to the end, that's all - there's nothing else to do. January 31, 1961
   ~ The Mother, Agenda Vol 4, Satprem, 32,
330:In all doubt and depression, to say 'I belong to the Divine, I cannot fail'; to all suggestions of impurity and unfitness, to reply 'I am a child of Immortality chosen by the Divine; I have but to be true to myself and to Him-the victory is sure; even if I fell, I would be sure to rise again'; to all impulses to depart and serve some smaller ideal, to reply 'This is the greatest, this is the Truth that alone can satisfy the soul within me; I will endure through all tests and tribulations to the very end of the divine journey.' This is what I mean by faithfulness to the Light and the Call.
   ~ Sri Aurobindo, Letters On Yoga - II,
331:Imaginary Bondage ::: Once you realize that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. Without this realization you identify yourself with externals, like the body, the mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. It is only when you fully accept your responsibility for the little world in which you live and watch the process of its creation, preservation, and destruction, that you may be free from your imaginary bondage. ~ Sri Nisargadatta Maharaj, I Am That, Talks with Sri Nisargadatta,
332:The universities better becareful, cause they are dumping their content online as fast as they can. They are going to make themselves completely superfluous. And some smart person, Ive been thinking about this for 20 years, is going to take over accreditation end. Cause you know, all you would have to do, is set up a series of well designed examinations online. And only let a minority of people pass, you have instant accreditation credibility. Heres an entire 3 years of Psychology courses, heres the exams, you take them, only 15% of the people pass. ... It makes the accreditation valuable. ~ Jordan Peterson, Joe Rogan Experience 877 - Jordan Peterson, 1:40:00,
333:The Yoga must start with an effort or at least a settled turn towards this total concentration. A constant and unfailing will of consecration of all ourselves to the Supreme is demanded of us, an offering of our whole being and our many-chambered nature to the Eternal who is the All. The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will's ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
334:His most obvious obstacle, one of which he has not in the least got rid of up to now, is a strongly Rajasic vital ego for which his mind finds justifications and covers. There is nothing more congenial to the vital ego than to put on the cloak of Yoga and imagine itself free, divinised, spiritualised, siddha, and all the rest of it, or advancing towards that end, when it is really doing nothing of the kind, but [is] just its old self in new forms. If one does not look at oneself with a constant sincerity and an eye of severe self-criticism, it is impossible to get out of this circle. ~ Sri Aurobindo, Autobiographical Notes and Other Writings,
335:The end of this story can only be related in metaphors since it takes place in the kingdom of heaven, where there is no time. Perhaps it would be correct to say that Aurelian spoke with God and that He was so little interested in religious differences that He took him for John of Pannonia. This, however, would imply a confusion in the divine mind. It is more correct to say that in Paradise, Aurelian learned that, for the unfathomable divinity, he and John of Pannonia (the orthodox believer and the heretic, the abhorrer and the abhorred, the accuser and the accused) formed one single person. ~ Jorge Luis Borges, Labyrinths, The Theologians,
336:And as I ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, I saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past grassy banks and under grotesque bridges of marble. And the lips of the dead lotos-faces whispered sadly, and bade me follow, nor did I cease my steps till the stream became a river, and joined amidst marshes of swaying reeds and beaches of gleaming sand the shore of a vast and nameless sea. Upon ~ H P Lovecraft,
337:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
338:abolishing the ego :::
   In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. This, if persistently done, changes in the end the mental outlook on oneself and the whole world and there is a kind of mental realisation; but afterwards by degrees or perhaps rapidly and imperatively and almost at the beginning the mental realisation deepens into spiritual experience - a realisation in the very substance of our being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
339:For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind. All the other activities and realisations of our self-experience have their use and power, but in the end these crowded sidetracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfilment of all in their manifested being of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation, 444, [T1],
340:Noah harkened to the voice of the Lord that is he lived according to the Law, perfecting his soul and enriching his consciousness with the many experiences which result from the mystery of living. As a consequence the "Lord" protects the life of Noah, and brings the Ark at the end to a safe testing place upon the Mount of the illumination, Ararat. Part of the thirty-third degree of Freemasonry includes an interpretation of the symbolism of Noah and his Ark. Considered mystically, the story of the Flood is the wise man's mastery of adversity. It is the philosopher surviving the onslaughts of ignorance. It is the illumined mystic floating safely over the chaos.
   ~ Manly P Hall, How To Understand Your Bible,
341:The Names of Allah are endless because they are known by what comes from them, and what comes from them is endless, even though they can be traced back to the limited roots which are the matrices of the Names or the presences of the Names. In reality, there is but one of the Names or the presences of the Names. In reality, there is but One Reality which assumes all these relations and aspects which are designated by the Divine Names. The Reality grants that each of the Names, which manifest themselves without end, has a reality by which it is distinguished from another Name. It is that reality by which it is distinguished which is the Name itself - not that which it shares. ~ Ibn Arabi,
342:[Rex and Regina] It is a therapeutic necessity, indeed, the first requisite of any thorough psychological method, for consciousness to confront its shadow. In the end this must lead to some kind of union, even though the union consists at first in an open conflict, and often remains so for a long time. It is a struggle that cannot be abolished by rational means. When it is wilfully repressed it continues in the unconscious and merely expresses itself indirectly and all the more dangerously, so no advantage is gained. The struggle goes on until the opponents run out of breath. What the outcome will be can never be seen in advance. The only certain thing is that both parties will be changed. ~ Carl Jung, CW 14, par. 514.,
343:During this degenerate age in the outer world, there are many natural disasters due to the upsetting of the four elements. Also, demonic forces come with their many weapons to incite the fighting of wars. All of those forces have caused the world to come to ruin and led all to tremble - so terrified that their hair stands up on end. Still, the demonic forces find it necessary to come up with new types of weapons. If we were called on to confront them, there is no way we Dharma practitioners could defeat them. That is why we make supplication prayers to the three jewels, do the aspiration prayers, the offering prayers and the prayers of invocation. We are responsible for those activities. This is what I urge you to do. ~ Chatral Rinpoche,
344:At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance.
   If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null, Liber LUX, Augeoides [50-51],
345:The ambition of every boy is to be an engine-driver. Some attain it, and remain there all their lives.
   But in the majority of cases the Understanding grows faster than the Will, and long before the boy is in a position to attain his wish he has already forgotten it.
   In other cases the Understanding never grows beyond a certain point, and the Will persists without intelligence.
   The business man (for example) has wished for ease and comfort, and to this end goes daily to his office and slaves under a more cruel taskmaster than the meanest of the workmen in his pay; he decides to retire, and finds that life in empty. The end has been swallowed up in the means.
   Only those are happy who have desired the unattainable. ~ Aleister Crowley, Book 4,
346:The Fire is to be quieted and silenced says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth; an inner hearing opens, the direct voice of Truth - the Word - reaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is a clothing, though a luminous clothing - hiranmayam pair am. When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body ; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
   ~ Nolini Kanta Gupta, The Approach To Mysticism,
347:The Gita replies with its third great secret of the divine life. All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [104-105],
348:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his-or her-numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together. The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62,
349:5. When in Doubt ::: Read the Syllabus - Read Ahead - Ask Questions: Read the correlated readings (designed to mesh with that lecture) before you come to class. The whole point of correlated readings is to prepare you for the lecture. If the readings are completed at the appropriate time you will have a 'Big Picture' framed by a general narrative and suspended by an ongoing line of argument. These readings should help you establish a set of expectations as well as some unsettling questions. The lectures should help you connect ideas you have read about and, with any luck, they should help you call key issues into question. Your job is to arrive at an understanding you call your own and can defend to a critical audience. Beginning to end, you are the center of your education. You know where to begin. ~ Dr Robert A Hatch, How to Study,
350:The hero of a David Lodge novel says that you don't know, when you make love for the last time, that you are making love for the last time. Voting is like that. Some of the Germans who voted for the Nazi Party in 1932 no doubt understood that this might be the last meaningfully free election for some time, but most did not. Some of the Czechs and Slovaks who voted for the Czechoslovak Communist Party in 1946 probably realized that they were voting for the end of democracy, but most assumed they would have another chance. No doubt the Russians who voted in 1990 did not think that this would be the last free and fair election in their country's history, which (thus far) it has been. Any election can be the last, or at least the last in the lifetime of the person casting the vote. ~ Timothy Snyder, On Tyranny: Twenty Lessons from the Twentieth Century,
351:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge.,
352:What we are desperately in need of today is for the individual to wake up in himself and realize that it is not necessary for him to be part of anything he does not approve of. It is not necessary for him to compromise. He may be penalized if he does not. If he does not follow the general way, he may be subject to certain criticism and discomfort, but he has to decide for himself whether these penalties are more important than character. He must decide whether it is better to get along with other people for a few years than it is to learn to get along with himself for the full duration of life. He must decide whether he wishes to make this compromise and be fashionable for a few years, and pay for it perhaps with ten years of lingering misery at the end of his life. He has to decide where his values are. ~ Manly P Hall, Accepting the Challenge of Maturity 1965, p. 13,
353:To study, to contemplate, to understand - by these processes we grow, we enrich, and we ennoble ourselves. If we can learn from the experiences of others we do not need to have all these miseries brought upon our own flesh. If we are able to learn from the common experience of the world we can free ourselves from the necessity of learning what every other man from the beginning of time has had to learn the hard way. Every human being has had to learn that fear, anger, greed, overambition all end in pain, misery, and in the loss of natural growth. All have had to learn that prejudice is wrong; compromise leads to corruption - which is wrong. Everyone has to learn this, yet how does it happen that after so many thousands of years each human being has to learn again. Can we learn nothing from observing the conduct of those around us? ~ Manly P Hall, Sensory Perceptions Cannot Think, 1972, p.10),
354:It is no good asking for a simple religion. After all, real things are not simple. They look simple, but they are not. The table I am sitting at looks simple: but ask a scientist to tell you what it is really made of-all about the atoms and how the light waves rebound from them and hit my eye and what they do to the optic nerve and what it does to my brain-and, of course, you find that what we call "seeing a table" lands you in mysteries and complications which you can hardly get to the end of. A child saying a child's prayer looks simple. And if you are content to stop there, well and good. But if you are not--and the modern world usually is not--if you want to go on and ask what is really happening, then you must be prepared for something difficult. If we ask for something more than simplicity, it is silly then to complain that the something more is not simple. ~ C S Lewis, Mere Christianity,
355:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
356:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe, 50, [T9],
357:It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophic reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable: it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
358:The Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of shortcuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 45,
359:I am the sort of man who has changed completely under the effect of suffering, even though this transformation may simply be the intensification of elements already there. Thus amplified, they gave an entirely new perspective on life. I believe frenetically and fanatically, in the virtues of suffering and of anxiety, and I believe in them especially since, though I've suffered greatly and despaired much, I nevertheless acquired through them a sense of my own destiny, a sort of weird enthusiasm for my mission. On the heights of the most terrifying despair, I experience the joy of having a destiny, of living a life of successive deaths and transfigurations, of turning every moment into a cross-road. And I am proud that my life begins with death, unlike the majority of people, who end with death. I feel as if my death were in the past, and the future looks to me like a sort of personal illumination.
   ~ Emil Cioran,
360:Thou must teach us the path to be followed and Thou must give us the power to follow it to the very end. . . .
   O Thou source of all love and all light, Thou whom we cannot know in Thyself but can manifest ever more completely and perfectly, Thou whom we cannot conceive but can approach in profound silence, to complete Thy incommensurable boons Thou must come to our help until we have gained Thy victory. . . .
   Let that true love be born which soothes all suffering; establish that immutable peace wherein resides true power; give us the sovereign knowledge which dispels all darkness. . . .
   From the infinite depths to this most external body, in its smallest elements, Thou dost move and live and vibrate and set all in motion, and the whole being is now only a single block, infinitely multiple yet absolutely coherent, animated by one tremendous vibration: Thou.
   ~ The Mother, Prayers And Meditations,
361:The usual sadhanas have for aim the union with the Supreme Consciousness (Sat-chit-ananda). And those who reach there are satisfied with their own liberation and leave the world to its unhappy plight. On the contrary, Sri Aurobindo's sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. ~ The Mother, Words Of The Mother I,
362:Above all, trust in the slow work of God. We are quite naturally impatient in everything to reach the end without delay. We should like to skip the intermediate stages. We are impatient of being on the way to something unknown, something new. And yet it is the law of all progress that it is made by passing through some stages of instability- and that it may take a very long time. And so I think it is with you; your ideas mature gradually-let them grow, let them shape themselves, without undue haste. Don't try to force them on, as though you could be today what time (that is to say, grace and circumstances acting on your own good will) will make of you tomorrow. Only God could say what this new spirit gradually forming within you will be. Give Our Lord the benefit of believing that his hand is leading you, and accept the anxiety of feeling yourself in suspense and incomplete.
   ~ Pierre Teilhard de Chardin,
363:
   Mother, how can one strengthen one's will?

Oh, as one strengthens muscles, by a methodical exercise. You take one little thing, something you want to do or dont want to do. Begin with a small thing, not something very essential to the being, but a small detail. And then, if, for instance, it is something you are in the habit of doing,you insist on it with the same regularity, you see, either not to do it or to do it - you insist on it and compel yourself to do it as you compel yourself to life a weight - its the same thing. You make the same kind of effort, but it is more of an inner effort. And after having taken little things like this - things relatively easy, you know - after taking these and succeeding with them, you can unite with a greater force and try a more complicated experiment. And gradually, if you do this regularly, you will end up by acquiring an independent and very strong will.
   ~ The Mother, Questions And Answers 1954, 391,
364:Even on Earth, the first steps in this direction had been taken. There were millions of men, doomed in earlier ages, who now lived active and happy lives thanks to artificial limbs, kidneys, lungs, and hearts. To this process there could be only one conclusion - however far off it might be.

And eventually even the brain might go. As the seat of consciousness, It was not essential; the development of electronic intelligence had proved that. The conflict between mind and machine might be resolved at last in the eternal truce of complete symbiosis.

But was even this the end? A few mystically inclined biologists went still further. They speculated, taking their cues from the beliefs of many religions, that mind would eventually free itself from matter. The robot body, like the flesh-and-blood one, would be no more than a stepping-stone to something which, long ago, men bad called "spirit."

And if there was anything beyond that, its name could only be God.
   ~ Arthur C Clarke, 2001: A Space Odyssey,
365:The best way to overcome it [the fear of death]-so at least it seems to me-is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river: small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done. ~ Bertrand Russell,
366:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga,
367:there is a special personal tie between you and me, between all who have turned to the teaching of Sri Aurobindo and myself, - and, it is well understood, distance does not count here, you may be in France, you may be at the other end of the world or in Pondicherry, this tie is always true and living. And each time there comes a call, each time there is a need for me to know so that I may send out a force, an inspiration, a protection or any other thing, a sort of message comes to me all of a sudden and I do the needful. These communications reach me evidently at any moment, and you must have seen me more than once stop suddenly in the middle of a sentence or work; it is because something comes to me, a communication and I concentrate. With those whom I have accepted as disciples, to whom I have said Yes, there is more than a tie, there is an emanation of me. This emanation warns me whenever it is necessary and tells me what is happening. Indeed I receive intimations constantly
   ~ The Mother, Words Of The Mother I,
368:In the depths of your consciousness is the psychic being, the temple of the Divine within you. This is the centre round which should come about the unification of all these divergent parts, all these contradictory movements of your being. Once you have got the consciousness of the psychic being and its aspiration, these doubts and difficulties can be destroyed. It takes more or less time, but you will surely succeed in the end. Once you have turned to the Divine, saying, "I want to be yours", and the Divine has said, "Yes", the whole world cannot keep you from it. When the central being has made its surrender, the chief difficulty has disappeared. The outer being is like a crust. In ordinary people the crust is so hard and thick that they are not conscious of the Divine within them. If once, even for a moment only, the inner being has said, "I am here and I am yours", then it is as though a bridge has been built and little by little the crust becomes thinner and thinner until the two parts are wholly joined and the inner and the outer become one. ~ The Mother, Questions And Answers 1929-1931,
369:A word that rose to honor at the time of the Renaissance, and that summarized in advance the whole program of modern civilization is 'humanism'. Men were indeed concerned to reduce everything to purely human proportions, to eliminate every principle of a higher order, and, one might say, symbolically to turn away from the heavens under pretext of conquering the earth; the Greeks, whose example they claimed to follow, had never gone as far in this direction, even at the time of their greatest intellectual decadence, and with them utilitarian considerations had at least never claimed the first place, as they were very soon to do with the moderns. Humanism was form of what has subsequently become contemporary secularism; and, owing to its desire to reduce everything to the measure of man as an end in himself, modern civilization has sunk stage by stage until it has reached the level of the lowest elements in man and aims at little more than satisfying the needs inherent in the material side of his nature, an aim that is in any case quite illusory since it constantly creates more artificial needs than it can satisfy. ~ Rene Guenon, The Crisis of the Modern World
370:Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of mans life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
371:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
372:The Tower. Somewhere ahead, it waited for him - the nexus of Time, the nexus of Size. He began west again, his back set against the sunrise, heading toward the ocean, realizing that a great passage of his life had come and gone. 'I loved you Jake,' he said aloud. The stiffness wore out of his body and he began to walk more rapidly. By that evening he had come to the end of the land. He sat in a beach which stretched left and right forever, deserted. The waves beat endlessly against the shore, pounding and pounding. The setting sun painted the water in a wide strip of fool's gold.
There the gunslinger sat, his face turned up into the fading light. He dreamed his dreams and watched as the stars came out; his purpose did not flag, nor did his heart falter; his hair, finer now and gray at the temples, blew around his head, and the sandalwood-inlaid guns of his father lay smooth and deadly against his hips, and he was lonely but did not find loneliness in any way a bad or ignoble thing. The dark came down and the world moved on. The gunslinger waited for the time of the drawing and dreamed his long dreams of the Dark Tower, to which he would someday come at dusk and approach, winding his horn, to do some unimaginable final battle. ~ Stephen King,
373:If we do not objectify, and feel instinctively and permanently that words are not the things spoken about, then we could not speak abouth such meaningless subjects as the 'beginning' or the 'end' of time. But, if we are semantically disturbed and objectify, then, of course, since objects have a beginning and an end, so also would 'time' have a 'beggining' and an 'end'. In such pathological fancies the universe must have a 'beginning in time' and so must have been made., and all of our old anthropomorphic and objectified mythologies follow, including the older theories of entropy in physics. But, if 'time' is only a human form of representation and not an object, the universe has no 'beginning in time' and no 'end in time'; in other words, the universe is 'time'-less. The moment we realize, feel permanently, and utilize these realizations and feelings that words are not things, then only do we acquire the semantic freedom to use different forms of representation. We can fit better their structure to the facts at hand, become better adjusted to these facts which are not words, and so evaluate properly m.o (multi-ordinal) realities, which evaluation is important for sanity. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics,
374:on cultivating equality :::
   For it is certain that so great a result cannot be arrived at immediately and without any previous stages. At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [103-104],
375:For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, - of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
   It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 85-86, [T1],
376:About the only law that I think relates to the genre is that you should not try to explain, to find neat explanations for what happens, and that the object of the thing is to produce a sense of the uncanny. Freud in his essay on the uncanny wrote that the sense of the uncanny is the only emotion which is more powerfully expressed in art than in life, which I found very illuminating; it didn't help writing the screen-play, but I think it's an interesting insight into the genre. And I read an essay by the great master H.P. Lovecraft where he said that you should never attempt to explain what happens, as long as what happens stimulates people's imagination, their sense of the uncanny, their sense of anxiety and fear. And as long as it doesn't, within itself, have any obvious inner contradictions, it is just a matter of, as it were, building on the imagination (imaginary ideas, surprises, etc.), working in this area of feeling. I think also that the ingeniousness of a story like this is something which the audience ultimately enjoys; they obviously wonder as the story goes on what's going to happen, and there's a great satisfaction when it's all over not having been able to have anticipated the major development of the story, and yet at the end not to feel that you have been fooled or swindled. ~ Stanley Kubrick,
377:He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does, we find in the end, has been done by the lover and helper of our being for our souls perfection as well as for his joy in us. These contradictions lead to a greater intimacy. He is the father and mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up; his love in its intimacy and oneness keeps in it the paternal and maternal care and lends itself to our demands upon it. All is unified in that deepest many-sided relation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
378:A book like this, a problem like this, is in no hurry; we both, I just as much as my book, are friends of lento. It is not for nothing that I have been a philologist, perhaps I am a philologist still, that is to say, A TEACHER OF SLOW READING:- in the end I also write slowly. Nowadays it is not only my habit, it is also to my taste - a malicious taste, perhaps? - no longer to write anything which does not reduce to despair every sort of man who is 'in a hurry'. For philology is that venerable art which demands of its votaries one thing above all: to go aside, to take time, to become still, to become slow - it is a goldsmith's art and connoisseurship of the WORD which has nothing but delicate, cautious work to do and achieves nothing if it does not achieve it lento. But precisely for this reason it is more necessary than ever today, by precisely this means does it entice and enchant us the most, in the midst of an age of 'work', that is to say, of hurry, of indecent and perspiring haste, which wants to 'get everything done' at once, including every old or new book:- this art does not so easily get anything done, it teaches to read WELL, that is to say, to read slowly, deeply, looking cautiously before and aft, with reservations, with doors left open, with delicate eyes and fingers...My patient friends, this book desires for itself only perfect readers and philologists: LEARN to read me well! ~ Friedrich Nietzsche,
379:Endure and you will triumph. Victory goes to the most enduring. And with the Grace and divine love nothing is impossible. My force and love are with you. At the end of the struggle there is Victory And so we find once more that the Ego-idea must be ruthlessly rooted out before Understanding can be attained The emptiness that you described in your letter yesterday was not a bad thing - it is this emptiness inward and outward that often in Yoga becomes the first step towards a new consciousness. Man's nature is like a cup of dirty water - the water has to be thrown out, the cup left clean and empty for the divine liquor to be poured into it. The difficulty is that the human physical consciousness feels it difficult to bear this emptiness - it is accustomed to be occupied by all sorts of little mental and vital movements which keep it interested and amused or even if in trouble and sorrow still active. The cessation of these things is hard to bear for it. It begins to feel dull and restless and eager for the old interests and movements. But by this restlessness it disturbs the quietude and brings back the things that had been thrown out. It is this that is creating the difficulty and the obstruction for the moment. If you can accept emptiness as a passage to the true consciousness and true movements, then it will be easier to get rid of the obstacle.
   ~ Sri Aurobindo, Letters On Yoga - III,
380:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
381:9. Atonement with the Father/Abyss:Atonement consists in no more than the abandonment of that self-generated double monster-the dragon thought to be God (superego) and the dragon thought to be Sin (repressed id). But this requires an abandonment of the attachment to ego itself, and that is what is difficult. One must have a faith that the father is merciful, and then a reliance on that mercy. Therewith, the center of belief is transferred outside of the bedeviling god's tight scaly ring, and the dreadful ogres dissolve. It is in this ordeal that the hero may derive hope and assurance from the helpful female figure, by whose magic (pollen charms or power of intercession) he is protected through all the frightening experiences of the father's ego-shattering initiation. For if it is impossible to trust the terrifying father-face, then one's faith must be centered elsewhere (Spider Woman, Blessed Mother); and with that reliance for support, one endures the crisis-only to find, in the end, that the father and mother reflect each other, and are in essence the same. The problem of the hero going to meet the father is to open his soul beyond terror to such a degree that he will be ripe to understand how the sickening and insane tragedies of this vast and ruthless cosmos are completely validated in the majesty of Being. The hero transcends life with its peculiar blind spot and for a moment rises to a glimpse of the source. He beholds the face of the father, understands-and the two are atoned. ~ Joseph Campbell,
382:But even when the desire to know exists in the requisite strength, the mental vision by which abstract truth is recognised is hard to distinguish from vivid imaginability and consonance with mental habits. It is necessary to practise methodological doubt, like Descartes, in order to loosen the hold of mental habits; and it is necessary to cultivate logical imagination, in order to have a number of hypotheses at command, and not to be the slave of the one which common sense has rendered easy to imagine. These two processes, of doubting the familiar and imagining the unfamiliar, are correlative, and form the chief part of the mental training required for a philosopher.

The naïve beliefs which we find in ourselves when we first begin the process of philosophic reflection may turn out, in the end, to be almost all capable of a true interpretation; but they ought all, before being admitted into philosophy, to undergo the ordeal of sceptical criticism. Until they have gone through this ordeal, they are mere blind habits, ways of behaving rather than intellectual convictions. And although it may be that a majority will pass the test, we may be pretty sure that some will not, and that a serious readjustment of our outlook ought to result. In order to break the dominion of habit, we must do our best to doubt the senses, reason, morals, everything in short. In some directions, doubt will be found possible; in others, it will be checked by that direct vision of abstract truth upon which the possibility of philosophical knowledge depends. ~ Bertrand Russell, Our Knowledge of the External World,
383:Thought's long far-circling journey touched its close
And ineffective paused the actor Will.
The symbol modes of being helped no more,
The structures Nescience builds collapsing failed,
All glory of outline, sweetness of harmony,
Rejected like a grace of trivial notes,
Expunged from Being's silence nude, austere,
Died into a fine and blissful Nothingness.
The Demiurges lost their names and forms,
The great schemed worlds that they had planned and wrought
Passed, taken and abolished one by one.
The universe removed its coloured veil,
And at the unimaginable end
Of the huge riddle of created things
Appeared the far-seen Godhead of the whole,
His feet firm-based on Life's stupendous wings,
Omnipotent, a lonely seer of Time,
Inward, inscrutable, with diamond gaze.
Attracted by the unfathomable regard
The unsolved slow cycles to their fount returned
To rise again from that invisible sea.
All from his puissance born was now undone;
Nothing remained the cosmic Mind conceives.
Eternity prepared to fade and seemed
A hue and imposition on the Void,
Space was the fluttering of a dream that sank
Before its ending into Nothing's deeps.
The spirit that dies not and the Godhead's self
Seemed myths projected from the Unknowable;
From It all sprang, in It is called to cease.
But what That was, no thought nor sight could tell.
Only a formless Form of self was left,
A tenuous ghost of something that had been,
The last experience of a lapsing wave ~ Sri Aurobindo, Savitri, 3:1,
384:Karma Yoga, the Path of Works; :::
   The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 39,
385:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
386:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T2],
387:Response To A Logician :::
I bow at the feet of my teacher Marpa.
And sing this song in response to you.
Listen, pay heed to what I say,
forget your critique for a while.

The best seeing is the way of "nonseeing"
the radiance of the mind itself.
The best prize is what cannot be looked for
the priceless treasure of the mind itself.

The most nourishing food is "noneating"
the transcendent food of samadhi.
The most thirst-quenching drink is "nondrinking"
the nectar of heartfelt compassion.

Oh, this self-realizing awareness
is beyond words and description!
The mind is not the world of children,
nor is it that of logicians.

Attaining the truth of "nonattainment,"
you receive the highest initiation.
Perceiving the void of high and low,
you reach the sublime stage.

Approaching the truth of "nonmovement,"
you follow the supreme path.
Knowing the end of birth and death,
the ultimate purpose is fulfilled.

Seeing the emptiness of reason,
supreme logic is perfected.
When you know that great and small are groundless,
you have entered the highest gateway.

Comprehending beyond good and evil
opens the way to perfect skill.
Experiencing the dissolution of duality,
you embrace the highest view.

Observing the truth of "nonobservation"
opens the way to meditating.
Comprehending beyond "ought" and "oughtn't"
opens the way to perfect action.

When you realize the truth of "noneffort,"
you are approaching the highest fruition.
Ignorant are those who lack this truth:
arrogant teachers inflated by learning,
scholars bewitched by mere words,
and yogis seduced by prejudice.
For though they yearn for freedom,
they find only enslavement. ~ Jetsun Milarepa,
388:Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race. The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra, the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature.
   For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra, - the Gita itself describes its own teaching as the highest and most secret Shastra, - it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna. ~ Sri Aurobindo, Essays On The Gita,
389:When a corner of Maya, the illusion of individual life, is lifted before the eyes of a man in such sort that he no longer makes any egoistic difference between his own person and other men, that he takes as much interest in the sufferings of others as in his own and that he becomes succourable to the point of devotion, ready to sacrifice himself for the salvation of others, then that man is able to recognise himself in all beings, considers as his own the infinite sufferings of all that lives and must thus appropriate to himself the sorrow of the world. No distress is alien to him. All the torments which he sees and can so rarely soften, all the torments of which he hears, those even which it is impossible for him to conceive, strike his spirit as if he were himself the victim. Insensible to the alternations of weal and woe which succeed each other in his destiny, delivered from all egoism, he penetrates the veils of the individual illusion : all that lives, all that suffers is equally near to his heart. He conceives the totality of things, their essence, their eternal flux, the vain efforts, the internal struggles and sufferings without end ; he sees to whatever side he turns his gaze man who suffers, the animal who suffers and a world that is eternally passing away. He unites himself henceforth to the sorrows of the world as closely as the egoist to his own person. How can he having such a knowledge of the world affirm by incessant desires his will to live, attach himself more and more to life and clutch it to him always more closely ? The man seduced by the illusion of individual life, a slave of his egoism, sees only the things that touch him personally and draws from them incessantly renewed motives to desire and to will : on the contrary one who penetrates the essence of things and dominates their totality, elevates himself to a state of voluntary renunciation, resignation and true tranquillity. ~ Schopenhauer, the Eternal Wisdom
390:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
391:Has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? If not, I will describe it. If one had the smallest vestige of superstition left in one, it would hardly be possible completely to set aside the idea that one is the mere incarnation, mouthpiece, or medium of an almighty power. The idea of revelation, in the sense that something which profoundly convulses and upsets one becomes suddenly visible and audible with indescribable certainty and accuracy―describes the simple fact. One hears―one does not seek; one takes―one does not ask who gives. A thought suddenly flashes up like lightening; it comes with necessity, without faltering. I have never had any choice in the matter. There is an ecstasy so great that the immense strain of it is sometimes relaxed by a flood of tears, during which one's steps now involuntarily rush and anon involuntarily lag. There is the feeling that one is utterly out of hand, with the very distinct consciousness of an endless number of fine thrills and titillations descending to one's very toes. There is a depth of happiness in which the most painful and gloomy parts do not act as antitheses to the rest, but are produced and required as necessary shades of color in such an overflow of light. There is an instinct of rhythmic relations which embraces a whole world of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension). Everything happens quite involuntary, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity. The involuntary nature of the figures and similes is the most remarkable thing; everything seems to present itself as the readiest, the truest, and simplest means of expression. It actually seems, to use one of Zarathustra's own phrases, as if all things came to one, and offered themselves as similes. ~ Friedrich Nietzsche, Thus Spoke Zarathustra [trans. Thomas_Common] (1999),
392:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works, 281,
393:I know some individuals who make this their daily practice: starting at the beginning and reading a canto or half a canto every day till they reach the end and then starting at the beginning again, and in that way they have gone through the whole of Savitri many times. When this is done in groups there's really no doubt that by this going through the whole soundbody of the epic from beginning to end aloud, there must be built up a very strong force field of vibrations. It is definitely of benefit to the people who participate in it. But again I would say that the effect or benefit of this sacrifice will be richer to the extent that the reading is done with understanding and above all with soul surrender. It shouldn't become a mere ritual.
Sri Aurobindo's mantric lines, repeated one after the other, will always have their power; but the power will be much greater if the mind can participate, and the will and the heart.
I have also heard of some groups who select one line that seems to have a particular mantric power and then within the group they chant that line many, many times. They concentrate on that one special line, and try to take its vibrations deep into themselves. Again I am sure that this is very beneficial to those who practice it.
In that way the words enter very deeply into the consciousness. There they resonate and do their work, and perhaps not just the surface meaning but the deeper meaning and the deeper vibrations may reveal their full depth to those who undertake this exercise if it is done with self-dedication, with a true aspiration to internalise the heart of the meaning, not just as a mere repetition.
At another end of the spectrum of possible approaches to Savitri, we can say there would be the aesthetic approach, the approach of enjoying it for its poetic beauty. I met a gentleman a couple of months ago, who told me, "We have faith in Sri Aurobindo, but it is so difficult to understand his books. We tried with The Life Divine, we tried with The Synthesis of Yoga but we found them so difficult. ~ collab summer & fall 2011,
394:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
395:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
396:How often there is a kind of emptiness in the course of life, an unoccupied moment, a few minutes, sometimes more. And what do you do? Immediately you try to distract yourself, and you invent some foolishness or other to pass your time. That is a common fact. All men, from the youngest to the oldest, spend most of their time in trying not to be bored. Their pet aversion is boredom and the way to escape from boredom is to act foolishly.
   Well, there is a better way than that - to remember.
   When you have a little time, whether it is one hour or a few minutes, tell yourself, "At last, I have some time to concentrate, to collect myself, to relive the purpose of my life, to offer myself to the True and the Eternal." If you took care to do this each time you are not harassed by outer circumstances, you would find out that you were advancing very quickly on the path. Instead of wasting your time in chattering, in doing useless things, reading things that lower the consciousness - to choose only the best cases, I am not speaking of other imbecilities which are much more serious - instead of trying to make yourself giddy, to make time, that is already so short, still shorter only to realise at the end of your life that you have lost three-quarters of your chance - then you want to put in double time, but that does not work - it is better to be moderate, balanced, patient, quiet, but never to lose an opportunity that is given to you, that is to say, to utilise for the true purpose the unoccupied moment before you.
   When you have nothing to do, you become restless, you run about, you meet friends, you take a walk, to speak only of the best; I am not referring to things that are obviously not to be done. Instead of that, sit down quietly before the sky, before the sea or under trees, whatever is possible (here you have all of them) and try to realise one of these things - to understand why you live, to learn how you must live, to ponder over what you want to do and what should be done, what is the best way of escaping from the ignorance and falsehood and pain in which you live. 16 May 1958
   ~ The Mother, Questions And Answers 1929-1931,
397:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
398:outward appearances..." I did not quite understand "the egoistic state of consciousness absorbed in the outward People are occupied with outward things. That means that the consciousness is turned towards external things - that is, all the things of life which one sees, knows, does - instead of being turned inwards in order to find the deeper truth, the divine Presence. This is the first movement. You are busy with all that you do, with the people around you, the things you use; and then with life: sleeping, eating, talking, working a little, having a little fun also; and then beginning over again: sleeping, eating, etc., etc., and then it begins again. And then what this one has said, what that one has done, what one ought to do, the lesson one ought to learn, the exercise one ought to prepare; and then again whether one is keeping well, whether one is feeling fit, etc.

   This is what one usually thinks about.

   So the first movement - and it is not so easy - is to make all that pass to the background, and let one thing come inside and in front of the consciousness as the important thing: the discovery of the very purpose of existence and life, to learn what one is, why one lives, and what there is behind all this. This is the first step: to be interested more in the cause and goal than in the manifestation. That is, the first movement is a withdrawal of the consciousness from this total identification with outward and apparent things, and a kind of inward concentration on what one wants to discover, the Truth one wants to discover.

   This is the first movement.

   Many people who are here forget one thing. They want to begin by the end. They think that they are ready to express in their life what they call the supramental Force or Consciousness, and they want to infuse this in their actions, their movements, their daily life. But the trouble is that they don't at all know what the supramental Force or Consciousness is and that first of all it is necessary to take the reverse path, the way of interiorisation and of withdrawal from life, in order to find within oneself this Truth which has to be expressed.

   For as long as one has not found it, there is nothing to ~ The Mother,
399:So then let the Adept set this sigil upon all the Words he hath writ in the book of the Works of his Will. And let him then end all, saying: Such are the Words!2 For by this he maketh proclamation before all them that be about his Circle that these Words are true and puissant, binding what he would bind, and loosing what he would loose. Let the Adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. Then let the Eleventh Moon be consecrated wholly to this Work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep.3 For know that the true Formula4 whose virtue sufficed the Beast in this Attainment, was thus:

INVOKE OFTEN

So may all men come at last to the Knowledge and Conversation of the Holy Guardian Angel: thus sayeth The Beast, and prayeth his own Angel that this Book be as a burning Lamp, and as a living Spring, for Light and Life to them that read therein.

1. There is an alternative spelling, TzBA-F, where the Root, "an Host," has the value of 93. The Practicus should revise this Ritual throughout in the Light of his personal researches in the Qabalah, and make it his own peculiar property. The spelling here suggested implies that he who utters the Word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of Will, and of the Sun. 93 is also the number of AIWAZ and 6 of The Beast.
2. The consonants of LOGOS, "Word," add (Hebrew values) to 93 [reading the Sigma as Samekh = 60; reading it as Shin = 300 gives 333], and ΕΠΗ, "Words" (whence "Epic") has also that value; ΕΙ∆Ε ΤΑ ΕΠΗ might be the phrase here intended; its number is 418. This would then assert the accomplishment of the Great Work; this is the natural conclusion of the Ritual. Cf. CCXX, III, 75.
3. These needs are modified during the process of Initiation both as to quantity and quality. One should not become anxious about one's phyiscal or mental health on à priori grounds, but pay attention only to indubitable symptoms of distress should such arise. ~ Aleister Crowley, Liber Samekh,
400:One thing is needful. -- To "give style" to one's character-- a great and rare art! It is practiced by those who survey all the strengths and weaknesses of their nature and then fit them into an artistic plan until every one of them appears as art and reason and even weaknesses delight the eye. Here a large mass of second nature has been added; there a piece of original nature has been removed -- both times through long practice and daily work at it. Here the ugly that could not be removed is concealed; there it has been reinterpreted and made sublime. Much that is vague and resisted shaping has been saved and exploited for distant views; it is meant to beckon toward the far and immeasurable. In the end, when the work is finished, it becomes evident how the constraint of a single taste governed and formed everything large and small. Whether this taste was good or bad is less important than one might suppose, if only it was a single taste!

It will be the strong and domineering natures that enjoy their finest gaiety in such constraint and perfection under a law of their own; the passion of their tremendous will relaxes in the face of all stylized nature, of all conquered and serving nature. Even when they have to build palaces and design gardens they demur at giving nature freedom.

Conversely, it is the weak characters without power over themselves that hate the constraint of style. They feel that if this bitter and evil constraint were imposed upon them they would be demeaned; they become slaves as soon as they serve; they hate to serve. Such spirits -- and they may be of the first rank -- are always out to shape and interpret their environment as free nature: wild, arbitrary, fantastic, disorderly, and surprising. And they are well advised because it is only in this way that they can give pleasure to themselves. For one thing is needful: that a human being should attain satisfaction with himself, whether it be by means of this or that poetry or art; only then is a human being at all tolerable to behold. Whoever is dissatisfied with himself is continually ready for revenge, and we others will be his victims, if only by having to endure his ugly sight. For the sight of what is ugly makes one bad and gloomy. ~ Friedrich Nietzsche, The Gay Science, mod trans. Walter Kaufmann,
401:And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels, - for it is suprasensuous, - nor the reason and intelligence, though they too are a channel, - for it is suprarational, supra-intellectual, - but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God. ~ Sri Aurobindo, The Human Cycle, 144,
402:In the Indian spiritual tradition, a heart's devotion to God, called Bhakti, is regarded as the easiest path to the Divine. What is Bhakti? Is it some extravagant religious sentimentalism? Is it inferior to the path of Knowledge? What is the nature of pure and complete spiritual devotion to God and how to realise it?

What Is Devotion?

...bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end... [SABCL, 23:799]

Devotion Is a State of the Heart and Soul

Bhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [SABCL, 23:776]

...Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. [SABCL, 21:525]

Devotion without Gratitude Is Incomplete

...there is another movement which should constantly accompany devotion. ... That kind of sense of gratitude that the Divine exists; that feeling of a marvelling thankfulness which truly fills you with a sublime joy at the fact that the Divine exists, that there is something in the universe which is the Divine, that it is not just the monstrosity we see, that there is the Divine, the Divine exists. And each time that the least thing puts you either directly or indirectly in contactwith this sublime Reality of divine existence, the heart is filled with so intense, so marvellous a joy, such a gratitude as of all things has the most delightful taste.

There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion-indeed so deep, so intense-that the world manifests the Divine, that there is something behind the world which is the Divine.

So I find that devotion without gratitude is quite incomplete, gratitude must come with devotion. ~ The Mother,
403:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
404:Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother's eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads them according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet she has more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [39],
405:Who could have thought that this tanned young man with gentle, dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?" Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk," his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea. We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit, which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit, for not only did he learn Sanskrit, but a few years later he discovered the lost meaning of the Veda. ~ Satprem, Sri Aurobindo Or The Adventure of Consciousness,
406:There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration, which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all ones inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion [T2],
407:
   When one is bored, Mother, does that mean one does not progress?


At that time, yes, certainly without a doubt; not only does one not progress, but one misses an opportunity for progressing. There was a concurrence of circumstances which seemed to you dull, boring, stupid and you were in their midst; well, if you get bored, it means that you yourself are as boring as the circumstances! And that is a clear proof that you are simply not in a state of progress. There is nothing more contrary to the very reason of existence than this passing wave of boredom. If you make a little effort within yourself at that time, if you tell yourself: "Wait a bit, what is it that I should learn? What does all that bring to me so that I may learn something? What progress should I make in overcoming myself? What is the weakness that I must overcome? What is the inertia that I must conquer?" If you say that to yourself, you will see the next minute you are no longer bored. You will immediately get interested and you will make progress! This is a commonplace of consciousness.

   And then, you know, most people when they get bored, instead of trying to rise a step higher, descend a step lower, they become still worse than what they were, and they do all the stupid things that others do, go in for all the vulgarities, all the meannesses, everything, in order to amuse themselves. They get intoxicated, take poison, ruin their health, ruin their brain, they utter crudities. They do all that because they are bored. Well, if instead of going down, one had risen up, one would have profited by the circumstances. Instead of profiting, one falls a little lower yet than where one was. When people get a big blow in their life, some misfortune (what men call "misfortune", there are people who do have misfortunes), the first thing they try to do is to forget it - as though one did not forget quickly enough! And to forget, they do anything whatsoever. When there is something painful, they want to distract themselves - what they call distraction, that is, doing stupid things, that is to say, going down in their consciousness, going down a little instead of rising up.... Has something extremely painful happened to you, something very grievous? Do not become stupefied, do not seek forgetfulness, do not go down into the inconscience; you must go to the end and find the light that is behind, the truth, the force and the joy; and for that you must be strong and refuse to slide down. But that we shall see a little later, my children, when you will be a little older. ~ The Mother, Questions And Answers 1953, 50,
408:Disciple: What are the conditions of success in this yoga?

Sri Aurobindo: I have often told of them. Those go through who have the central sincerity. It does not mean that the sincerity is there in all the parts of the being. In that sense no one is entirely ready. But if the central sincerity is there it is possible to establish it in all the parts of the being.
The second thing necessary is a certain receptivity in the being, what we call, the "opening" up of all the planes to the Higher Power.
The third thing required is the power of holding the higher Force, a certain ghanatwa - mass - that can hold the Power when it comes down.
And about the thing that pushes there are two things that generally push: One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed to the path either to go through or to get broken,

Disciple: There are some people who think they are destined or chosen and we see that they are not "chosen".

Sri Aurobindo: Of course, plenty of people think that they are specially "chosen" and that they are the first and the "elect" and so on. All that is nothing.

Disciple: Then, can you. say who is fit out of all those that have come?

Sri Aurobindo: It is very difficult to say. But this can be said that everyone of those who have come in has some chance to go through if he can hold on to it.

Disciple: There is also a chance of failure.

Sri Aurobindo: Of course, and besides, the whole universe is a play of forces and one can't always wait till all the conditions of success have been fulfilled. One has to take risks and take his chance.

Disciple: What is meant by "chance"? Does it mean that it is only one possibility out of many others, or does it mean that one would be able to succeed in yoga?

Sri Aurobindo: It means only that he can succeed if he takes his chance properly. For instance, X had his chance.

Disciple: Those who fall on the path or slip, do they go down in their evolution?

Sri Aurobindo: That depends. Ultimately, the Yoga may be lost to him.

Disciple: The Gita says: Na hi kalyānkṛt - nothing that is beneficial - comes to a bad end.

Sri Aurobindo: That is from another standpoint. You must note the word is kalyān kṛt - it is an important addition.
~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (20-09-1926),
409:The Examiners
The integral yoga consists of an uninterrupted series of examinations that one has to undergo without any previous warning, thus obliging you to be constantly on the alert and attentive.

   Three groups of examiners set us these tests. They appear to have nothing to do with one another, and their methods are so different, sometimes even so apparently contradictory, that it seems as if they could not possibly be leading towards the same goal. Nevertheless, they complement one another, work towards the same end, and are all indispensable to the completeness of the result.

   The three types of examination are: those set by the forces of Nature, those set by spiritual and divine forces, and those set by hostile forces. These last are the most deceptive in their appearance and to avoid being caught unawares and unprepared requires a state of constant watchfulness, sincerity and humility.

   The most commonplace circumstances, the events of everyday life, the most apparently insignificant people and things all belong to one or other of these three kinds of examiners. In this vast and complex organisation of tests, those events that are generally considered the most important in life are the easiest examinations to undergo, because they find you ready and on your guard. It is easier to stumble over the little stones in your path, because they attract no attention.

   Endurance and plasticity, cheerfulness and fearlessness are the qualities specially needed for the examinations of physical nature.

   Aspiration, trust, idealism, enthusiasm and generous self-giving, for spiritual examinations.

   Vigilance, sincerity and humility for the examinations from hostile forces.

   And do not imagine that there are on the one hand people who undergo the examinations and on the other people who set them. Depending on the circumstances and the moment we are all both examiners and examinees, and it may even happen that one is at the same time both examiner and examinee. And the benefit one derives from this depends, both in quality and in quantity, on the intensity of one's aspiration and the awakening of one's consciousness.

   To conclude, a final piece of advice: never set yourself up as an examiner. For while it is good to remember constantly that one may be undergoing a very important examination, it is extremely dangerous to imagine that one is responsible for setting examinations for others. That is the open door to the most ridiculous and harmful kinds of vanity. It is the Supreme Wisdom which decides these things, and not the ignorant human will. ~ The Mother, Words Of The Mother II,
410:The last sentence: "...in the Truth-Creation the law is that of a constant unfolding without any Pralaya." What is this constant unfolding?

The Truth-Creation... it is the last line? (Mother consults the book) I think we have already spoken about this several times. It has been said that in the process of creation, there is the movement of creation followed by a movement of preservation and ending in a movement of disintegration or destruction; and even it has been repeated very often: "All that begins must end", etc., etc.

In fact in the history of our universe there have been six consecutive periods which began by a creation, were prolonged by a force of preservation and ended by a disintegration, a destruction, a return to the Origin, which is called Pralaya; and that is why this tradition is there. But it has been said that the seventh creation would be a progressive creation, that is, after the starting-point of the creation, instead of its being simply followed by a preservation, it would be followed by a progressive manifestation which would express the Divine more and more completely, so that no disintegration and return to the Origin would be necessary. And it has been announced that the period we are in is precisely the seventh, that is, it would not end by a Pralaya, a return to the Origin, a destruction, a disappearance, but that it would be replaced by a constant progress, because it would be a more and more perfect unfolding of the divine Origin in its creation.

And this is what Sri Aurobindo says. He speaks of a constant unfolding, that is, the Divine manifests more and more completely; more and more perfectly, in a progressive creation. It is the nature of this progression which makes the return to the Origin, the destruction no longer necessary. All that does not progress disappears, and that is why physical bodies die, it's because they are not progressive; they are progressive up to a certain moment, then there they stop and most often they remain stable for a certain time, and then they begin to decline, and then disappear. It's because the physical body, physical matter as it is at present is not plastic enough to be able to progress constantly. But it is not impossible to make it sufficiently plastic for the perfecting of the physical body to be such that it no longer needs disintegration, that is, death.

Only, this cannot be realised except by the descent of the Supermind which is a force higher than all those which have so far manifested and which will give the body a plasticity that will allow it to progress constantly, that is, to follow the divine movement in its unfolding. ~ The Mother, Questions And Answers 1955, 207-209,
411:Has creation a definite aim? Is there something like a final end to which it is moving?

The Mother: No, the universe is a movement that is eternally unrolling itself. There is nothing which you can fix upon as the end and one aim. But for the sake of action we have to section the movement, which is itself unending, and to say that this or that is the goal, for in action we need something upon which we can fix our aim. In a picture you need a definite scheme of composition and colour; you have to set a limit, to put the whole thing within a fixed framework; but the limit is illusory, the frame is a mere convention. There is a constant continuation of the picture that stretches beyond any particular frame, and each continuation can be drawn in the same conditions in an unending series of frames. Our aim is this or that, we say, but we know that it is only the beginning of another aim beyond it, and that in its turn leads to yet another; the series develop always and never stop.

What is the proper function of the intellect? Is it a help or a hindrance to Sadhana?

Whether the intellect is a help or a hindrance depends upon the person and upon the way in which it is used. There is a true movement of the intellect and there is a wrong movement; one helps, the other hinders. The intellect that believes too much in its own importance and wants satisfaction for its own sake, is an obstacle to the higher realisation.

But this is true not in any special sense or for the intellect alone, but generally and of other faculties as well. For example, people do not regard an all-engrossing satisfaction of the vital desires or the animal appetites as a virtue; the moral sense is accepted as a mentor to tell one the bounds that one may not transgress. It is only in his intellectual activities that man thinks he can do without any such mentor or censor!

Any part of the being that keeps to its proper place and plays its appointed role is helpful; but directly it steps beyond its sphere, it becomes twisted and perverted and therefore false. A power has the right movement when it is set into activity for the divine's purpose; it has the wrong movement when it is set into activity for its own satisfaction.

The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931, 28th April 1931 and 5th May 1929,
412:Worthy The Name Of Sir Knight
Sir Knight of the world's oldest order,
Sir Knight of the Army of God,
You have crossed the strange mystical border,
The ground floor of truth you have trod;
You have entered the sanctum sanctorum,
Which leads to the temple above,
Where you come as a stone, and a Christ-chosen one,
In the kingdom of Friendship and Love.
II
As you stand in this new realm of beauty,
Where each man you meet is your friend,
Think not that your promise of duty
In hall, or asylum, shall end;
Outside, in the great world of pleasure,
Beyond, in the clamor of trade,
In the battle of life and its coarse daily strife
Remember the vows you have made.
III
Your service, majestic and solemn,
Your symbols, suggestive and sweet,
Your uniformed phalanx in column
On gala days marching the street;
Your sword and your plume and your helmet,
Your 'secrets' hid from the world's sight;
These things are the small, lesser parts of the all
Which are needed to form the true Knight.
IV
The martyrs who perished rejoicing
In Templary's glorious laws,
Who died 'midst the fagots while voicing
The glory and worth of their cause-
935
They honored the title of 'Templar'
No more than the Knight of to-day
Who mars not the name with one blemish of shame,
But carries it clean through life's fray.
To live for a cause, to endeavor
To make your deeds grace it, to try
And uphold its precepts forever,
Is harder by far than to die.
For the battle of life is unending,
The enemy, Self, never tires,
And the true Knight must slay that sly foe every day
Ere he reaches the heights he desires.
VI
Sir Knight, have you pondered the meaning
Of all you have heard and been told?
Have you strengthened your heart for its weaning
From vices and faults loved of old?
Will you honor, in hours of temptation,
Your promises noble and grand?
Will your spirit be strong to do battle with wrong,
'And having done all, to stand?'
VII
Will you ever be true to a brother
In actions as well as in creed?
Will you stand by his side as no other
Could stand in the hour of his need?
Will you boldly defend him from peril,
And lift him from poverty's curseWill the promise of aid which you willingly made,
Reach down from your lips to your purse?
VIII
The world's battle field is before you!
Let Wisdom walk close by your side,
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Let Faith spread her snowy wings o'er you,
Let Truth be your comrade and guide;
Let Fortitude, Justice and Mercy
Direct all your conduct aright,
And let each word and act tell to men the proud fact,
You are worthy the name of 'Sir Knight'.
~ Ella Wheeler Wilcox,
413:Sri Aurobindo tells us that surrender is the first and absolute condition for doing the yoga. Therefore it is not merely one of the required qualities, it is the very first indispensable attitude for commencing the yoga.

If you are not decided to make a total surrender, you cannot begin. But to make your surrender total, all the other qualities are necessary: sincerity, faith, devotion and aspiration.

And I add another one : endurance. Because if you are not able to face difficulties without getting discouraged, without giving up under the pretext that it is too difficult, if you are not able to receive blows and continue all the same, to "pocket" them, as it is said,—you receive blows because of your defects : you put them into your pocket and continue to march on without faltering; if you cannot do that with endurance, you will not go very far; at the first turning, when you lose sight of the little habitual life, you despair and give up the game.

The most material form of endurance is perseverance. Unless you are resolved to begin the same thing over again a thousand times if needed, you will arrive nowhere.

People come to me in despair : "But I thought it had been done, and I have to begin again !" And if they are told, "But it is nothing, you have to begin probably a hundred times, two hundred times, a thousand times", they lose all courage.

You take one step forward and you believe you are solid, but there will be always something that will bring about the same difficulty a little farther ahead.

You believe you have solved the problem, but will have to solve it again, it will present itself with just a little difference in its appearance, but it will be the same problem.

Thus there are people who have a fine experience and they exclaim, "Now, it is done !" Then things settle down, begin to fade, go behind a veil, and all on a sudden, something quite unexpected, a thing absolutely commonplace, that appears to be of no interest at all, comes before them and closes up the road. Then you lament: "Of what use is this progress that I have made, if I am to begin again !

Why is it so? I made an effort, I succeeded, I arrived at something and now it is as if I had done nothing. It is hopeless". This is because there is still the "I" and this "I" has no endurance.

If you have endurance, you say : "All right, I will begin again and again as long as necessary, a thousand times, ten thousand times, a million times, if necessary, but I will go to the end and nothing can stop me on the way".

That is very necessary.

Now, to sum up, we will put at the head of our list surrender. That is to say, we accept the fact that one must, in order to do the integral yoga, take the resolution of surrendering oneself wholly to the Divine. There is no other way, it is the way. ~ The Mother,
414: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 be 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. ... Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable.
   ~ Sri Aurobindo, Letters On Yoga - II,
415:Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditioned and sempiternal, is this Light.
It is not possible for anyone to advise or approve; for this Lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "I am." Few can behold it, yet it is always there. For it there is no "here" nor "there," no "then" nor "now;" all parts of speech are abolished, save the noun; and this noun is not found either in {106} human speech or in Divine. It is the Lost Word, the dying music of whose sevenfold echo is I A O and A U M.
Without this Light the Magician could not work at all; yet few indeed are the Magicians that have know of it, and far fewer They that have beheld its brilliance!

The Temple and all that is in it must be destroyed again and again before it is worthy to receive that Light. Hence it so often seems that the only advice that any master can give to any pupil is to destroy the Temple.

"Whatever you have" and "whatever you are" are veils before that Light. Yet in so great a matter all advice is vain. There is no master so great that he can see clearly the whole character of any pupil. What helped him in the past may hinder another in the future.

Yet since the Master is pledged to serve, he may take up that service on these simple lines. Since all thoughts are veils of this Light, he may advise the destruction of all thoughts, and to that end teach those practices which are clearly conductive to such destruction.

These practices have now fortunately been set down in clear language by order of the A.'.A.'..

In these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. Each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked.

Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for NEMO<> in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! ~ Aleister Crowley, Liber ABA, The Lamp,
416:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Supermind and the Yoga of Works [279-280],
417:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
418: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. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
419:But there's a reason. There's a reason. There's a reason for this, there's a reason education sucks, and it's the same reason that it will never, ever, ever be fixed. It's never gonna get any better. Don't look for it. Be happy with what you got. Because the owners of this country don't want that. I'm talking about the real owners now, the real owners, the big wealthy business interests that control things and make all the important decisions. Forget the politicians. The politicians are put there to give you the idea that you have freedom of choice. You don't. You have no choice. You have owners. They own you. They own everything. They own all the important land. They own and control the corporations. They've long since bought and paid for the senate, the congress, the state houses, the city halls, they got the judges in their back pockets and they own all the big media companies so they control just about all of the news and information you get to hear. They got you by the balls. They spend billions of dollars every year lobbying, lobbying, to get what they want. Well, we know what they want. They want more for themselves and less for everybody else, but I'll tell you what they don't want: They don't want a population of citizens capable of critical thinking. They don't want well informed, well educated people capable of critical thinking. They're not interested in that. That doesn't help them. Thats against their interests. Thats right. They don't want people who are smart enough to sit around a kitchen table to figure out how badly they're getting fucked by a system that threw them overboard 30 fucking years ago. They don't want that. You know what they want? They want obedient workers. Obedient workers. People who are just smart enough to run the machines and do the paperwork, and just dumb enough to passively accept all these increasingly shittier jobs with the lower pay, the longer hours, the reduced benefits, the end of overtime and the vanishing pension that disappears the minute you go to collect it, and now they're coming for your Social Security money. They want your retirement money. They want it back so they can give it to their criminal friends on Wall Street, and you know something? They'll get it. They'll get it all from you, sooner or later, 'cause they own this fucking place. It's a big club, and you ain't in it. You and I are not in the big club. And by the way, it's the same big club they use to beat you over the head with all day long when they tell you what to believe. All day long beating you over the head in their media telling you what to believe, what to think and what to buy. The table is tilted folks. The game is rigged, and nobody seems to notice, nobody seems to care. Good honest hard-working people -- white collar, blue collar, it doesn't matter what color shirt you have on -- good honest hard-working people continue -- these are people of modest means -- continue to elect these rich cocksuckers who don't give a fuck about them. They don't give a fuck about you. They don't give a fuck about you. They don't care about you at all -- at all -- at all. And nobody seems to notice, nobody seems to care. That's what the owners count on; the fact that Americans will probably remain willfully ignorant of the big red, white and blue dick that's being jammed up their assholes everyday. Because the owners of this country know the truth: it's called the American Dream, because you have to be asleep to believe it. ~ George Carlin,
420:THE WAND
   THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.
   Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning."
   This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file.
   Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time.
   It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick.
   The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete.
   The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon.
   How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.
   Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.
   Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.
   Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.
   So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod.
   ~ Aleister Crowley, Liber ABA, Book 4, The Wand,
421:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
422:The true Mantra must come from within OR it must be given by a Guru

Nobody can give you the true mantra. It's not something that is given; it's something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being - then it has power, because it's not something that comes from outside, it's your very own cry.

I saw, in my case, that my mantra has the power of immortality; whatever happens, if it is uttered, it's the Supreme that has the upper hand, it's no longer the lower law. And the words are irrelevant, they may not have any meaning - to someone else, my mantra is meaningless, but to me it's full, packed with meaning. And effective, because it's my cry, the intense aspiration of my whole being.

A mantra given by a guru is only the power to realize the experience of the discoverer of the mantra. The power is automatically there, because the sound contains the experience. I saw that once in Paris, at a time when I knew nothing of India, absolutely nothing, only the usual nonsense. I didn't even know what a mantra was. I had gone to a lecture given by some fellow who was supposed to have practiced "yoga" for a year in the Himalayas and recounted his experience (none too interesting, either). All at once, in the course of his lecture, he uttered the sound OM. And I saw the entire room suddenly fill with light, a golden, vibrating light.... I was probably the only one to notice it. I said to myself, "Well!" Then I didn't give it any more thought, I forgot about the story. But as it happened, the experience recurred in two or three different countries, with different people, and every time there was the sound OM, I would suddenly see the place fill with that same light. So I understood. That sound contains the vibration of thousands and thousands of years of spiritual aspiration - there is in it the entire aspiration of men towards the Supreme. And the power is automatically there, because the experience is there.

It's the same with my mantra. When I wanted to translate the end of my mantra, "Glory to You, O Lord," into Sanskrit, I asked for Nolini's help. He brought his Sanskrit translation, and when he read it to me, I immediately saw that the power was there - not because Nolini put his power into it (!), God knows he had no intention of "giving" me a mantra! But the power was there because my experience was there. We made a few adjustments and modifications, and that's the japa I do now - I do it all the time, while sleeping, while walking, while eating, while working, all the time.[[Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to it - my mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantra - it came spontaneously, but it was something written very long ago. The two things are different."

And that's how a mantra has life: when it wells up all the time, spontaneously, like the cry of your being - there is no need of effort or concentration: it's your natural cry. Then it has full power, it is alive. It must well up from within.... No guru can give you that. ~ The Mother, Agenda, May 11 1963,
423:The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. "I see" he cries "all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence."

But in the greatness of this vision there is too the terrific image of the Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end.

This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal" praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings." ~ Sri Aurobindo, Essays On The Gita, 2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer,
424::::
   As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 179,
425:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
426:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
427:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it.

   You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen.

   It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience.

   Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"...

   How can we reach that state?

Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest.

   And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine.

   At that moment you have the experience of your aspiration.

   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there.

   That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference.

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
428:A God's Labour
I have gathered my dreams in a silver air
   Between the gold and the blue
And wrapped them softly and left them there,
   My jewelled dreams of you.

I had hoped to build a rainbow bridge
   Marrying the soil to the sky
And sow in this dancing planet midge
   The moods of infinity.

But too bright were our heavens, too far away,
   Too frail their ethereal stuff;
Too splendid and sudden our light could not stay;
   The roots were not deep enough.

He who would bring the heavens here
   Must descend himself into clay
And the burden of earthly nature bear
   And tread the dolorous way.

Coercing my godhead I have come down
   Here on the sordid earth,
Ignorant, labouring, human grown
   Twixt the gates of death and birth.

I have been digging deep and long
   Mid a horror of filth and mire
A bed for the golden river's song,
   A home for the deathless fire.

I have laboured and suffered in Matter's night
   To bring the fire to man;
But the hate of hell and human spite
   Are my meed since the world began.

For man's mind is the dupe of his animal self;
   Hoping its lusts to win,
He harbours within him a grisly Elf
   Enamoured of sorrow and sin.

The grey Elf shudders from heaven's flame
   And from all things glad and pure;
Only by pleasure and passion and pain
   His drama can endure.

All around is darkness and strife;
   For the lamps that men call suns
Are but halfway gleams on this stumbling life
   Cast by the Undying Ones.

Man lights his little torches of hope
   That lead to a failing edge;
A fragment of Truth is his widest scope,
   An inn his pilgrimage.

The Truth of truths men fear and deny,
   The Light of lights they refuse;
To ignorant gods they lift their cry
   Or a demon altar choose.

All that was found must again be sought,
   Each enemy slain revives,
Each battle for ever is fought and refought
   Through vistas of fruitless lives.

My gaping wounds are a thousand and one
   And the Titan kings assail,
But I dare not rest till my task is done
   And wrought the eternal will.

How they mock and sneer, both devils and men!
   "Thy hope is Chimera's head
Painting the sky with its fiery stain;
   Thou shalt fall and thy work lie dead.

"Who art thou that babblest of heavenly ease
   And joy and golden room
To us who are waifs on inconscient seas
   And bound to life's iron doom?

"This earth is ours, a field of Night
   For our petty flickering fires.
How shall it brook the sacred Light
   Or suffer a god's desires?

"Come, let us slay him and end his course!
   Then shall our hearts have release
From the burden and call of his glory and force
   And the curb of his wide white peace."

But the god is there in my mortal breast
   Who wrestles with error and fate
And tramples a road through mire and waste
   For the nameless Immaculate.

A voice cried, "Go where none have gone!
   Dig deeper, deeper yet
Till thou reach the grim foundation stone
   And knock at the keyless gate."

I saw that a falsehood was planted deep
   At the very root of things
Where the grey Sphinx guards God's riddle sleep
   On the Dragon's outspread wings.

I left the surface gauds of mind
   And life's unsatisfied seas
And plunged through the body's alleys blind
   To the nether mysteries.

I have delved through the dumb Earth's dreadful heart
   And heard her black mass' bell.
I have seen the source whence her agonies part
   And the inner reason of hell.

Above me the dragon murmurs moan
   And the goblin voices flit;
I have pierced the Void where Thought was born,
   I have walked in the bottomless pit.

On a desperate stair my feet have trod
   Armoured with boundless peace,
Bringing the fires of the splendour of God
   Into the human abyss.

He who I am was with me still;
   All veils are breaking now.
I have heard His voice and borne His will
   On my vast untroubled brow.

The gulf twixt the depths and the heights is bridged
   And the golden waters pour
Down the sapphire mountain rainbow-ridged
   And glimmer from shore to shore.

Heaven's fire is lit in the breast of the earth
   And the undying suns here burn;
Through a wonder cleft in the bounds of birth
   The incarnate spirits yearn

Like flames to the kingdoms of Truth and Bliss:
   Down a gold-red stairway wend
The radiant children of Paradise
   Clarioning darkness' end.

A little more and the new life's doors
   Shall be carved in silver light
With its aureate roof and mosaic floors
   In a great world bare and bright.

I shall leave my dreams in their argent air,
   For in a raiment of gold and blue
There shall move on the earth embodied and fair
   The living truth of you.
   ~ Sri Aurobindo, Collected Poems, A God's Labour, 534,
429:AUGOEIDES:
   The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion.
   The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally.
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed.
   The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null,
430: Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?
(1 "The Way", Cent. Vol. 17, p. 40.)
One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.
So, the conclusion:
One must never wish for death.
One must never will to die.
One must never be afraid to die.
And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers, Volume-4, page no.353-355,
431:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
432:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],
433:Mother, how to change one's consciousness?
   Naturally, there are many ways, but each person must do it by the means accessible to him; and the indication of the way usually comes spontaneously, through something like an unexpected experience. And for each one, it appears a little differently.
   For instance, one may have the perception of the ordinary consciousness which is extended on the surface, horizontally, and works on a plane which is simultaneously the surface of things and has a contact with the superficial outer side of things, people, circumstances; and then, suddenly, for some reason or other - as I say for each one it is different - there is a shifting upwards, and instead of seeing things horizontally, of being at the same level as they are, you suddenly dominate them and see them from above, in their totality, instead of seeing a small number of things immediately next to yourself; it is as though something were drawing you above and making you see as from a mountain-top or an aeroplane. And instead of seeing each detail and seeing it on its own level, you see the whole as one unity, and from far above.
   There are many ways of having this experience, but it usually comes to you as if by chance, one fine day.
   Or else, one may have an experience which is almost its very opposite but which comes to the same thing. Suddenly one plunges into a depth, one moves away from the thing one perceived, it seems distant, superficial, unimportant; one enters an inner silence or an inner calm or an inward vision of things, a profound feeling, a more intimate perception of circumstances and things, in which all values change. And one becomes aware of a sort of unity, a deep identity which is one in spite of the diverse appearances.
   Or else, suddenly also, the sense of limitation disappears and one enters the perception of a kind of indefinite duration beginningless and endless, of something which has always been and always will be.
   These experiences come to you suddenly in a flash, for a second, a moment in your life, you don't know why or how.... There are other ways, other experiences - they are innumerable, they vary according to people; but with this, with one minute, one second of such an existence, one catches the tail of the thing. So one must remember that, try to relive it, go to the depths of the experience, recall it, aspire, concentrate. This is the startingpoint, the end of the guiding thread, the clue. For all those who are destined to find their inner being, the truth of their being, there is always at least one moment in life when they were no longer the same, perhaps just like a lightning-flash - but that is enough. It indicates the road one should take, it is the door that opens on this path. And so you must pass through the door, and with perseverance and an unfailing steadfastness seek to renew the state which will lead you to something more real and more total.
   Many ways have always been given, but a way you have been taught, a way you have read about in books or heard from a teacher, does not have the effective value of a spontaneous experience which has come without any apparent reason, and which is simply the blossoming of the soul's awakening, one second of contact with your psychic being which shows you the best way for you, the one most within your reach, which you will then have to follow with perseverance to reach the goal - one second which shows you how to start, the beginning.... Some have this in dreams at night; some have it at any odd time: something one sees which awakens in one this new consciousness, something one hears, a beautiful landscape, beautiful music, or else simply a few words one reads, or else the intensity of concentration in some effort - anything at all, there are a thousand reasons and thousands of ways of having it. But, I repeat, all those who are destined to realise have had this at least once in their life. It may be very fleeting, it may have come when they were very young, but always at least once in one's life one has the experience of what true consciousness is. Well, that is the best indication of the path to be followed.
   One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch.
   First of all, you must feel the necessity for this change of consciousness, accept the idea that it is this, the path which must lead to the goal; and once you admit the principle, you must be watchful. And you will find, you do find it. And once you have found it, you must start walking without any hesitation.
   Indeed, the starting-point is to observe oneself, not to live in a perpetual nonchalance, a perpetual apathy; one must be attentive.
   ~ The Mother, Questions And Answers 1956, [T6],
434:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},
435:[an Integral conception of the Divine :::
   But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
   But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 82-83 [T1],
436:Education

THE EDUCATION of a human being should begin at birth and continue throughout his life.

   Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way!

   Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life.

   We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education.

   There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can.

   With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations.

   Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity.

   When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world.

   Bulletin, February 1951

   ~ The Mother, On Education,
437:The Two Paths Of Yoga :::
   14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.

   Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
   Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
   There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
   If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
   This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
   ~ The Mother, Questions And Answers 1929-1931,
438:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before.
   This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly."
   So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years....
   I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951,
439:Attention on Hypnagogic Imagery The most common strategy for inducing WILDs is to fall asleep while focusing on the hypnagogic imagery that accompanies sleep onset. Initially, you are likely to see relatively simple images, flashes of light, geometric patterns, and the like.

Gradually more complicated forms appear: faces, people, and finally entire scenes. 6

The following account of what the Russian philosopher P. D. Ouspensky called "half-dream states" provides a vivid example of what hypnagogic imagery can be like:

I am falling asleep. Golden dots, sparks and tiny stars appear and disappear before my eyes. These sparks and stars gradually merge into a golden net with diagonal meshes which moves slowly and regularly in rhythm with the beating of my heart, which I feel quite distinctly. The next moment the golden net is transformed into rows of brass helmets belonging to Roman soldiers marching along the street below. I hear their measured tread and watch them from the window of a high house in Galata, in Constantinople, in a narrow lane, one end of which leads to the old wharf and the Golden Horn with its ships and steamers and the minarets of Stamboul behind them. I hear their heavy measured tread, and see the sun shining on their helmets. Then suddenly I detach myself from the window sill on which I am lying, and in the same reclining position fly slowly over the lane, over the houses, and then over the Golden Horn in the direction of Stamboul. I smell the sea, feel the wind, the warm sun. This flying gives me a wonderfully pleasant sensation, and I cannot help opening my eyes. 7

Ouspensky's half-dream states developed out of a habit of observing the contents of his mind while falling asleep or in half-sleep after awakening from a dream. He notes that they were much easier to observe in the morning after awakening than before sleep at the beginning of the night and did not occur at all "without definite efforts." 8

Dr. Nathan Rapport, an American psychiatrist, cultivated an approach to lucid dreaming very similar to Ouspensky's: "While in bed awaiting sleep, the experimenter interrupts his thoughts every few minutes with an effort to recall the mental item vanishing before each intrusion that inquisitive attention." 9 This habit is continued sleep itself, with results like the following:

Brilliant lights flashed, and a myriad of sparkles twinkled from a magnificent cut glass chandelier. Interesting as any stage extravaganza were the many quaintly detailed figurines upon a mantel against the distant, paneled wall adorned in rococo.

At the right a merry group of beauties and gallants in the most elegant attire of Victorian England idled away a pleasant occasion. This scene continued for [a] period of I was not aware, before I discovered that it was not reality, but a mental picture and that I was viewing it. Instantly it became an incommunicably beautiful vision. It was with the greatest stealth that my vaguely awakened mind began to peep: for I knew that these glorious shows end abruptly because of such intrusions.

I thought, "Have I here one of those mind pictures that are without motion?" As if in reply, one of the young ladies gracefully waltzed about the room. She returned to the group and immobility, with a smile lighting her pretty face, which was turned over her shoulder toward me. The entire color scheme was unobtrusive despite the kaleidoscopic sparkles of the chandelier, the exquisite blues and creamy pinks of the rich settings and costumes. I felt that only my interest in dreams brought my notice to the tints - delicate, yet all alive as if with inner illumination. 10

Hypnagogic Imagery Technique

1. Relax completely

While lying in bed, gently close your eyes and relax your head, neck, back, arms, and legs. Completely let go of all muscular and mental tension, and breathe slowly and restfully. Enjoy the feeling of relaxation and let go of your thoughts, worries, and concerns. If you have just awakened from sleep, you are probably sufficiently relaxed.

Otherwise, you may use either the progressive relaxation exercise (page 33) or the 61-point relaxation exercise (page 34) to relax more deeply. Let everything wind down,

slower and slower, more and more relaxed, until your mind becomes as serene as the calmest sea.

2. Observe the visual images

Gently focus your attention on the visual images that will gradually appear before your mind's eye. Watch how the images begin and end. Try to observe the images as delicately as possible, allowing them to be passively reflected in your mind as they unfold. Do not attempt to hold onto the images, but instead just watch without attachment or desire for action. While doing this, try to take the perspective of a detached observer as much as possible. At first you will see a sequence of disconnected, fleeting patterns and images. The images will gradually develop into scenes that become more and more complex, finally joining into extended sequences.

3. Enter the dream

When the imagery becomes a moving, vivid scenario, you should allow yourself to be passively drawn into the dream world. Do not try to actively enter the dream scene,

but instead continue to take a detached interest in the imagery. Let your involvement with what is happening draw you into the dream. But be careful of too much involvement and too little attention. Don't forget that you are dreaming now!

Commentary

Probably the most difficult part of this technique to master is entering the dream at Step 3. The challenge is to develop a delicate vigilance, an unobtrusive observer perspective, from which you let yourself be drawn into the dream. As Paul Tholey has emphasized, "It is not desirable to want actively to enter into the scenery,

since such an intention as a rule causes the scenery to disappear." 11 A passive volition similar to that described in the section on autosuggestion in the previous chapter is required: in Tholey's words, "Instead of actively wanting to enter into the scenery, the subject should attempt to let himself be carried into it passively." 12 A Tibetan teacher advises a similar frame of mind: "While delicately observing the mind, lead it gently into the dream state, as though you were leading a child by the hand." 13

Another risk is that, once you have entered into the dream, the world can seem so realistic that it is easy to lose lucidity, as happened in the beginning of Rapport's WILD described above. As insurance in case this happens, Tholey recommends that you resolve to carry out a particular action in the dream, so that if you momentarily lose lucidity, you may remember your intention to carry out the action and thereby regain lucidity.
~ Stephen LaBerge, Exploring the World of Lucid Dreaming,
440:
   Why do we forget our dreams?


Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication.

   For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the physical is established - very rarely is there no communication.

   Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember.

   After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning.

   Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return.

   Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense.

   But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure.

   Why are two dreams never alike?

Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves.

   You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming!

   ~ The Mother, Questions And Answers 1953, 36?,
441:
   Mother, when one imagines something, does it not exist?

When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some.

   If one thinks of someone who doesn't exist or who is dead?

Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things.

   I mean someone who is dead.

Someone who is dead!

   If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence.

   The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination.

   Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true.

   What do you suppose imagination is, eh? Have you never imagined anything, you?

   And what happens?

   All that one imagines.


You mean that you imagine something and it happens like that, eh? Or it is in a dream...

   What is the function, the use of the imagination?

If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However...

   Men of science must be having imagination!


A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes.

   Sweet Mother, can one imagine the Divine and have the contact?

Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur.

   Then, Sweet Mother, this means that in the created universe nothing new is added?

In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined.

   What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life!

   To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond.

   Not easy!
   That's all?
   (To the child) Convinced?
   ~ The Mother, Questions And Answers 1955, [T1],
442:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
443:How to Meditate
Deep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.
Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.
For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.
It is for the sound that we will use I AM, not for the meaning of it.
The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.
Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...
We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.
Very simple.
Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.
Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.
Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.
As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.

When and Where to Meditate
How long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.
Try to avoid meditating right after eating or right before bed.
Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.
A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.
Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.
Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.
Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.
As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.
So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation,
444:Chapter 18 - Trapped in a Dream

(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)

Hey, man.

Hey.

Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?

I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.

No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.

Oh yeah, those are called false awakenings. I used to have those all the time.

Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.

I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.

What, you read it in your dream?

No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?

Uh, yeah yeah, he won an award for that one.

Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?

And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."

So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.

And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.

And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.

Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."

And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?

Right.

So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.

So what happened? I mean how did you finally get out of it?

Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.

Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?

I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,
445:
   The whole question.


The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?...

Even if one thinks over it, perhaps one is not able to answer!

One cannot explain?

No.

It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No?

I do not know.

Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is!

This is the first step.

You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that.

This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that.

And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on.

And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like.

It seems to me this is worth the trouble. I believe it is the most interesting thing.

...

You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant.

To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished.

There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it.

And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny.

This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953, 199,
446:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
447:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,
448:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
449:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,

*** WISDOM TROVE ***

1:End is a gloomy word. ~ robert-frost, @wisdomtrove
2:The end excuses any evil. ~ sophocles, @wisdomtrove
3:In my beginning is my end. ~ t-s-eliot, @wisdomtrove
4:In the end is my beginning. ~ t-s-eliot, @wisdomtrove
5:Life is a dead-end street. ~ h-l-mencken, @wisdomtrove
6:The end is in the beginning. ~ t-s-eliot, @wisdomtrove
7:The end doesn't justify the means. ~ ovid, @wisdomtrove
8:The end of man is action. ~ thomas-carlyle, @wisdomtrove
9:The end is where we start from. ~ t-s-eliot, @wisdomtrove
10:Yoga is a means and an end. ~ b-k-s-iyengar, @wisdomtrove
11:In the end you have only you. ~ leo-buscaglia, @wisdomtrove
12:Doubters will doubt to the end. ~ stephen-king, @wisdomtrove
13:Stop thinking, and end your problems. ~ lao-tzu, @wisdomtrove
14:The latter end of joy is woe. ~ geoffrey-chaucer, @wisdomtrove
15:The reason will end up being right. ~ parmenides, @wisdomtrove
16:In the end, everything is a gag. ~ charlie-chaplan, @wisdomtrove
17:To make an end is to make a beginning. ~ t-s-eliot, @wisdomtrove
18:In the end, we know God as unknown. ~ denis-diderot, @wisdomtrove
19:Power is not a means; it is an end. ~ george-orwell, @wisdomtrove
20:The end of the world will be legal. ~ thomas-merton, @wisdomtrove
21:In the end, we know God as unknown. ~ thomas-aquinas, @wisdomtrove
22:There is no end to renunciation. ~ swami-vivekananda, @wisdomtrove
23:Every choice you make has an end result. ~ zig-ziglar, @wisdomtrove
24:I decline to accept the end of man. ~ william-faulkner, @wisdomtrove
25:In the end, it's all about perseverance. ~ dean-koontz, @wisdomtrove
26:All good things must come to an end. ~ geoffrey-chaucer, @wisdomtrove
27:Shoes are real. Money is an end result. ~ peter-drucker, @wisdomtrove
28:The end was contained in the beginning. ~ george-orwell, @wisdomtrove
29:Failure is a detour, not a dead-end street. ~ zig-ziglar, @wisdomtrove
30:There's no war that will end all wars. ~ haruki-murakami, @wisdomtrove
31:The whole end of speech is to be understood. ~ confucius, @wisdomtrove
32:Stay awhile that we may make an end the sooner. ~ moliere, @wisdomtrove
33:All comes out even at the end of the day. ~ thomas-carlyle, @wisdomtrove
34:Death is the end of every worldly pain. ~ geoffrey-chaucer, @wisdomtrove
35:Birth is not the beginning, Death is not the end. ~ zhuangzi, @wisdomtrove
36:Sir, there is no end of negative criticism. ~ samuel-johnson, @wisdomtrove
37:Whatever good things we build end up building us. ~ jim-rohn, @wisdomtrove
38:Misery is the end of those with unbridled mouths. ~ euripedes, @wisdomtrove
39:Since luck's a nine days' wonder, wait their end. ~ euripedes, @wisdomtrove
40:The beginning is the promise of the end. ~ henry-ward-beecher, @wisdomtrove
41:The supreme end is the freedom of the spirit. ~ sri-aurobindo, @wisdomtrove
42:Truth is truth to the end of reckoning. ~ william-shakespeare, @wisdomtrove
43:When I struggle to be terse, I end by being obscure. ~ horace, @wisdomtrove
44:Change is the end result of all true learning. ~ leo-buscaglia, @wisdomtrove
45:Death is not an end. It is a new impulse. ~ henry-ward-beecher, @wisdomtrove
46:He that is hard to please, may get nothing in the end. ~ aesop, @wisdomtrove
47:It's mighty funny. The end of time has just begun. ~ bob-dylan, @wisdomtrove
48:Only the dead have seen the end of the war. ~ george-santayana, @wisdomtrove
49:Still, in the end, we all die just the same. ~ haruki-murakami, @wisdomtrove
50:The end of culture is right living. ~ william-somerset-maugham, @wisdomtrove
51:The end of the world begins the moment you die. ~ billy-graham, @wisdomtrove
52:Today everything exists to end in a photograph. ~ susan-sontag, @wisdomtrove
53:All troubles come to an end when the ego dies ~ sri-ramakrishna, @wisdomtrove
54:All works of art should begin... at the end. ~ edgar-allan-poe, @wisdomtrove
55:Look at life through the wrong end of the telescope. ~ dr-seuss, @wisdomtrove
56:Relationships end, but they don't end your life. ~ steve-martin, @wisdomtrove
57:Start [writing] as close to the end as possible. ~ kurt-vonnegut, @wisdomtrove
58:The traveller has reached the end of the journey! ~ edmund-burke, @wisdomtrove
59:They were close to the end of the beginning . . . ~ stephen-king, @wisdomtrove
60:Let the end and the means be joined into one. ~ swami-vivekananda, @wisdomtrove
61:The single Rose Is now the Garden Where all loves end ~ t-s-eliot, @wisdomtrove
62:Civilization is coming to an end, you understand. ~ dorothy-parker, @wisdomtrove
63:I have spent my life resisting the desire to end it. ~ franz-kafka, @wisdomtrove
64:The great end of life is not knowledge but action. ~ francis-bacon, @wisdomtrove
65:There is no end to the power a man can obtain. ~ swami-vivekananda, @wisdomtrove
66:Hastiness is the beginning of wrath, and its end repentance. ~ ovid, @wisdomtrove
67:If you start with a bang, you won't end with a whimper. ~ t-s-eliot, @wisdomtrove
68:Of writing many books there is no end. ~ elizabeth-barrett-browning, @wisdomtrove
69:Pleasure is the beginning and the end of living happily. ~ epicurus, @wisdomtrove
70:Who am I? And how, I wonder, will this story end? ~ nicholas-sparks, @wisdomtrove
71:Even the darkest night will end and the sun will rise. ~ victor-hugo, @wisdomtrove
72:Happiness is not the end of life: character is. ~ henry-ward-beecher, @wisdomtrove
73:I look at the world through the wrong end of a telescope. ~ dr-seuss, @wisdomtrove
74:It's a nice glass of champagne at the end of a life. ~ kurt-vonnegut, @wisdomtrove
75:Man will have to go beyond intellect in the end. ~ swami-vivekananda, @wisdomtrove
76:Some say the world will end in fire, some say in ice. ~ robert-frost, @wisdomtrove
77:To be rich is not the end, but only a change, of worries. ~ epicurus, @wisdomtrove
78:You never know how a good quest is going to end. ~ elizabeth-gilbert, @wisdomtrove
79:There'll be oceans of talk and emotions without end. ~ virginia-woolf, @wisdomtrove
80:When we cling to pain, we end up punishing ourselves. ~ leo-buscaglia, @wisdomtrove
81:All stories, if continued far enough, end in death. ~ ernest-hemingway, @wisdomtrove
82:Eternity is a long time, especially towards the end. ~ stephen-hawking, @wisdomtrove
83:Every end is a beginning... And every beginning is an end. ~ t-s-eliot, @wisdomtrove
84:God destines us for an end beyond the grasp of reason. ~ denis-diderot, @wisdomtrove
85:I don't want to end up simply having visited this world. ~ mary-oliver, @wisdomtrove
86:Self-contemplation is apt to end in self-conceit. ~ henry-ward-beecher, @wisdomtrove
87:You will never see the end, if you give up in the middle ~ joyce-meyer, @wisdomtrove
88:God destines us for an end beyond the grasp of reason. ~ thomas-aquinas, @wisdomtrove
89:Play the picture in your mind - focus on the end result. ~ rhonda-byrne, @wisdomtrove
90:The final end of Eternity, and the beginning of Infinity ~ isaac-asimov, @wisdomtrove
91:The logical end to defensive warfare is surrender. ~ napoleon-bonaparte, @wisdomtrove
92:The motive of fear is the be-all and end-all of religion. ~ h-l-mencken, @wisdomtrove
93:What the wise do in the beginning, fools do in the end. ~ warren-buffet, @wisdomtrove
94:The end of the day is near when small men make long shadows. ~ confucius, @wisdomtrove
95:We must pursue peaceful end through peaceful means. ~ martin-luther-king, @wisdomtrove
96:You live by what you thrill to, and there's the end of it. ~ d-h-lawrence, @wisdomtrove
97:All roads lead to Trantor, and that is where all stars end. ~ isaac-asimov, @wisdomtrove
98:Every end in history necessarily contains a new beginning. ~ hannah-arendt, @wisdomtrove
99:If a man neglects education, he walks lame to the end of his life. ~ plato, @wisdomtrove
100:And know that I am with you always; yes, to the end of time. ~ jesus-christ, @wisdomtrove
101:Art is the employent of the powers of nature for an end. ~ john-stuart-mill, @wisdomtrove
102:Freedom is always at the beginning and not at the end. ~ jiddu-krishnamurti, @wisdomtrove
103:I'd rather end up wishing I hadn’t than end up wishing I had. ~ leo-tolstoy, @wisdomtrove
104:If you go through life being casual, you will end up a casualty ~ les-brown, @wisdomtrove
105:It's easier to resist at the beginning than at the end. ~ leonardo-da-vinci, @wisdomtrove
106:The cow is of the bovine ilk: One end is moo, the other, milk. ~ ogden-nash, @wisdomtrove
107:The end of life has its own nature, also worth our attention. ~ mary-oliver, @wisdomtrove
108:The Land of Promise is for those who simply remain to the end. ~ max-lucado, @wisdomtrove
109:The time you waste now you'll wish you used well at the end. ~ robin-sharma, @wisdomtrove
110:Man was made at the end of the week's work, when God was tired. ~ mark-twain, @wisdomtrove
111:Once to die is better than length of days in sorrow without end. ~ aeschylus, @wisdomtrove
112:The end of all our exploring will be to arrive where we started. ~ t-s-eliot, @wisdomtrove
113:Time quickly puts an end to artificial and accidental fame. ~ samuel-johnson, @wisdomtrove
114:When you choose a habit, you also choose the end of that habit. ~ zig-ziglar, @wisdomtrove
115:One cannot know what a man really is by the end of a fortnight. ~ jane-austen, @wisdomtrove
116:Everything that has form must have a beginning and an end. ~ swami-vivekananda, @wisdomtrove
117:If you do not change direction, you may end up where you are heading. ~ buddha, @wisdomtrove
118:I had a lifelong quarrel with God, but in the end we made up. ~ thomas-carlyle, @wisdomtrove
119:Riches are not an end of life, but an instrument of life. ~ henry-ward-beecher, @wisdomtrove
120:An idea is, in the end, always stronger than circumstances. ~ albert-schweitzer, @wisdomtrove
121:Any road followed precisely to its end leads precisely nowhere. ~ frank-herbert, @wisdomtrove
122:Expectation improperly indulged in must end in disappointment. ~ samuel-johnson, @wisdomtrove
123:If you do not change direction, you may end up where you are heading. ~ lao-tzu, @wisdomtrove
124:if you put your trust in God, you'll be all right in the end. ~ nicholas-sparks, @wisdomtrove
125:I love her and that's the beginning and end of everything. ~ f-scott-fitzgerald, @wisdomtrove
126:Love for yourselves means [in the end] love for everything. ~ swami-vivekananda, @wisdomtrove
127:No matter where you run, you just end up running into yourself ~ audrey-hepburn, @wisdomtrove
128:Tell me your heroes and I'll tell you how your life will end up ~ warren-buffet, @wisdomtrove
129:The great end of all human industry is the attainment of happiness ~ david-hume, @wisdomtrove
130:Those who arrive at the end of the journey are not those who began. ~ t-s-eliot, @wisdomtrove
131:Trust a crowd to look at the wrong end of a miracle every time. ~ kurt-vonnegut, @wisdomtrove
132:A real failure does not need an excuse. It is an end in itself. ~ gertrude-stein, @wisdomtrove
133:Greatness comes by beginning something that doesn't end with you. ~ robin-sharma, @wisdomtrove
134:I love her, and that's the beginning and end of everything. ~ f-scott-fitzgerald, @wisdomtrove
135:Learning is a constant process of discovery - a process without end. ~ bruce-lee, @wisdomtrove
136:Until the bitter end, the emptiness inside her was hers alone. ~ haruki-murakami, @wisdomtrove
137:Applause is the spur of noble minds, the end and aim of weak ones. ~ edmund-burke, @wisdomtrove
138:If two people love each other there can be no happy end to it. ~ ernest-hemingway, @wisdomtrove
139:My soul is from elsewhere, I’m sure of that, and I intend to end up there. ~ rumi, @wisdomtrove
140:Venial sin becomes mortal sin when one approves it as an end. . . ~ denis-diderot, @wisdomtrove
141:An addiction to distraction is the end of your creative production. ~ robin-sharma, @wisdomtrove
142:And here it will end, one way or the other," she whispered again ~ nicholas-sparks, @wisdomtrove
143:At the end of the day, we can endure much more than we think we can. ~ frida-kahlo, @wisdomtrove
144:Good people end up in Hell because they can't forgive themselves. ~ robin-williams, @wisdomtrove
145:It's not the fall that kills you; it's the sudden stop at the end. ~ douglas-adams, @wisdomtrove
146:Mankind must put an end to war before war puts an end to mankind. ~ john-f-kennedy, @wisdomtrove
147:Nothing so difficult as a beginning In poesy, unless perhaps the end. ~ lord-byron, @wisdomtrove
148:The magic of first love is our ignorance that it can ever end. ~ benjamin-disraeli, @wisdomtrove
149:Venial sin becomes mortal sin when one approves it as an end. . . ~ thomas-aquinas, @wisdomtrove
150:We movie stars all end up by ourselves. Who knows? Maybe we want to. ~ bette-davis, @wisdomtrove
151:I am glad you are here with me. Here at the end of all things, Sam. ~ j-r-r-tolkien, @wisdomtrove
152:If one begins all deeds well, it is likely that they will end well too. ~ sophocles, @wisdomtrove
153:If you don't know what you want, you end up with a lot you don't. ~ chuck-palahniuk, @wisdomtrove
154:In the end we always wear out our worries. That’s what Wireman says. ~ stephen-king, @wisdomtrove
155:It is the end of art to inoculate men with the love of nature. ~ henry-ward-beecher, @wisdomtrove
156:The young feel tired at the end of an action, the old at the beginning. ~ t-s-eliot, @wisdomtrove
157:Backsliders begin with dusty Bibles and end with filthy garments. ~ charles-spurgeon, @wisdomtrove
158:Death is not the end. There remains the litigation over the estate. ~ ambrose-bierce, @wisdomtrove
159:For myth is at the beginning of literature, and also at its end. ~ jorge-luis-borges, @wisdomtrove
160:I believe that the means you use will determine the end you receive. ~ peace-pilgrim, @wisdomtrove
161:In the end you should always do the right thing even if it's hard. ~ nicholas-sparks, @wisdomtrove
162:Where you are right now doesn't have to determine where you'll end up ~ barack-obama, @wisdomtrove
163:World is a divine play. At the beginning and at the end, we are the same. ~ amit-ray, @wisdomtrove
164:Begin at the beginning and go on till you come to the end; then stop. ~ lewis-carroll, @wisdomtrove
165:I eat like a vulture. Unfortunately the resemblance doesn't end there. ~ groucho-marx, @wisdomtrove
166:The Cardinal is at his wit's end - it is true that he had not far to go. ~ lord-byron, @wisdomtrove
167:Trust the instinct to the end, though you can render no reason. ~ ralph-waldo-emerson, @wisdomtrove
168:Belief is not the beginning of knowledge - it is the end. ~ johann-wolfgang-von-goethe, @wisdomtrove
169:Life can be very deep, but I'm trying to stay at the shallow end. ~ ashleigh-brilliant, @wisdomtrove
170:The whole life of instinct serves the one end of bringing about death. ~ sigmund-freud, @wisdomtrove
171:When we come to the end of self we come to the beginning of Christ. ~ charles-spurgeon, @wisdomtrove
172:God and I; here is the beginning and the end of personal religion. ~ aiden-wilson-tozer, @wisdomtrove
173:He that always gives way to others will end in having no principles of his own. ~ aesop, @wisdomtrove
174:How much would you want to stand at the wrong end of a shooting gallery? ~ groucho-marx, @wisdomtrove
175:In the end, when it's over, all that matters is what you've done. ~ alexander-the-great, @wisdomtrove
176:Pain is only bearable if we know it will end, not if we deny it exists. ~ viktor-frankl, @wisdomtrove
177:To begin with unlimited freedom is to end with unlimited despotism. ~ fyodor-dostoevsky, @wisdomtrove
178:and the whole forest would give itself up to jollification for weeks on end. ~ c-s-lewis, @wisdomtrove
179:Enlightenment is, in the end, nothing more than the natural state of being. ~ adyashanti, @wisdomtrove
180:Got something new , maybe it'll work before the end of the day if that's ok . ~ dr-seuss, @wisdomtrove
181:If you treat your wife like a thoroughbred, you'll never end up with a nag. ~ zig-ziglar, @wisdomtrove
182:In the end we must have people to match our principles, not the reverse. ~ warren-buffet, @wisdomtrove
183:My brain and this world don't fit each other; and there's an end of it. ~ g-k-chesterton, @wisdomtrove
184:Our walking is not a means to an end. We walk for the sake of walking. ~ thich-nhat-hanh, @wisdomtrove
185:The ways of the gods are long, but in the end they are not without strength. ~ euripedes, @wisdomtrove
186:A fishing rod is a stick with a hook at one end and a fool at the other. ~ samuel-johnson, @wisdomtrove
187:At the end of your days, be leaning forwards, not falling backwards. ~ h-jackson-brown-jr, @wisdomtrove
188:Curiosity kills itself; and love is only curiosity, as is proved by its end. ~ lord-byron, @wisdomtrove
189:Let a smile be your umbrella, and you'll end up with a face full of rain. ~ george-carlin, @wisdomtrove
190:Life is a journey, but don't worry, you'll find a parking spot at the end. ~ isaac-asimov, @wisdomtrove
191:Mickey Mouse is, to me, a symbol of independence. He was a means to an end. ~ walt-disney, @wisdomtrove
192:That's the story of my life; I always get the fuzzy end of the lollipop. ~ marilyn-monroe, @wisdomtrove
193:The end point of rationality is to demonstrate the limits of rationality. ~ blaise-pascal, @wisdomtrove
194:You must stop this interview now as I have come to end of my personality. ~ quentin-crisp, @wisdomtrove
195:Even if we could turn back, we'd probably never end up where we started. ~ haruki-murakami, @wisdomtrove
196:I begin by imagining the impossible and end by accomplishing the impossible. ~ sri-chinmoy, @wisdomtrove
197:I bought a house on a one-way dead-end road. I don’t know how I got there. ~ steven-wright, @wisdomtrove
198:I've got to feel the pencil and see the words at the end of the pencil, ~ william-faulkner, @wisdomtrove
199:Life breaks us all but in the end we are stronger in the broken places. ~ ernest-hemingway, @wisdomtrove
200:The end of life is to be like God, and the soul following God will be like Him. ~ socrates, @wisdomtrove
201:The mind has become freed from conditioning: the end of craving has been reached. ~ buddha, @wisdomtrove
202:God is an ever-present spirit guiding all that happens to a wise and holy end. ~ david-hume, @wisdomtrove
203:... high end does not necessarily equal high price. It's a matter of attitude. ~ tom-peters, @wisdomtrove
204:Hitler at the end thought that he himself was one more casualty in the war. ~ kurt-vonnegut, @wisdomtrove
205:I am here, alone, at the end of the world. I reach out and touch nothing. ~ haruki-murakami, @wisdomtrove
206:Life was never meant to be safe. It was meant to be lived right to the end. ~ caroline-myss, @wisdomtrove
207:Meditation is not a means to an end. It is both the means and the end. ~ jiddu-krishnamurti, @wisdomtrove
208:There is only one way to put an end to evil, and that is to do good for evil. ~ leo-tolstoy, @wisdomtrove
209:To see where something leads, it's best to wait until you've reached the end. ~ dan-millman, @wisdomtrove
210:until the end of the world,all whys will be answered,but now,you can only ask! ~ bob-marley, @wisdomtrove
211:You who seek an end of love, love yields to business: be busy, and you will be safe. ~ ovid, @wisdomtrove
212:In the end, it's the reality of personal realtionships that save everything. ~ thomas-merton, @wisdomtrove
213:Let your character be kept up the very end, just as it began, and so be consistent. ~ horace, @wisdomtrove
214:Religion is not an end in itself. One's union with God is the ultimate goal. ~ peace-pilgrim, @wisdomtrove
215:The end of Man is an Action, and not a Thought, though it were the noblest? ~ thomas-carlyle, @wisdomtrove
216:What appears to be the end of the road may simply be a bend in the road. ~ robert-h-schuller, @wisdomtrove
217:What the caterpillar calls the end of the world the master calls a butterfly. ~ richard-bach, @wisdomtrove
218:With God in charge, I believe everything will work out for the best in the end. ~ henry-ford, @wisdomtrove
219:At the end of the day, let there be no excuses, no explanations, no regrets. ~ steve-maraboli, @wisdomtrove
220:Every phrase and every sentence is an end and a beginning, every poem an epitaph. ~ t-s-eliot, @wisdomtrove
221:Few can foresee whither their road will lead them, till they come to its end. ~ j-r-r-tolkien, @wisdomtrove
222:I live at the end of a dead end one way street. I don't know how I got there. ~ steven-wright, @wisdomtrove
223:So at the end of this day, we give thanks For being betrothed to the unknown. ~ john-odonohue, @wisdomtrove
224:Start your child's day with love and encouragement and end the day the same way. ~ zig-ziglar, @wisdomtrove
225:Wisdom makes a slow defense against trouble, though a sure one in the end. ~ oliver-goldsmith, @wisdomtrove
226:And sure enough, even waiting will end... if you can just wait long enough. ~ william-faulkner, @wisdomtrove
227:Change is hardest at the beginning, messiest in the middle and best at the end. ~ robin-sharma, @wisdomtrove
228:Everyone, deep in their hearts, is waiting for the end of the world to come. ~ haruki-murakami, @wisdomtrove
229:In the end it’s all very simple. Either we give ourselves to Silence or we don’t. ~ adyashanti, @wisdomtrove
230:Only when a man's life comes to its end in prosperity dare we pronounce him happy. ~ aeschylus, @wisdomtrove
231:Our lives begin to end the day we become silent about things that matter. ~ martin-luther-king, @wisdomtrove
232:Talk that does not end in any kind of action is better suppressed altogether. ~ thomas-carlyle, @wisdomtrove
233:The true enjoyments must be spontaneous and compulsive and look to no remoter end. ~ c-s-lewis, @wisdomtrove
234:As peace is the end of war, so to be idle is the ultimate purpose of the busy. ~ samuel-johnson, @wisdomtrove
235:Despatch is taking time by the ears; hurry is taking it by the end of the tail. ~ josh-billings, @wisdomtrove
236:Farewell! wherever you fare, till your eyries receive you at the journey’s end! ~ j-r-r-tolkien, @wisdomtrove
237:I have never started a poem yet whose end I knew. Writing a poem is discovering. ~ robert-frost, @wisdomtrove
238:Switzerland is a country where very few things begin, but many things end. ~ f-scott-fitzgerald, @wisdomtrove
239:The Civil War is not ended: I question whether any serious civil war ever does end. ~ t-s-eliot, @wisdomtrove
240:Tolerance is the uncomfortable feeling that in the end the other could be right. ~ robert-frost, @wisdomtrove
241:Atheism is a cruel long term business, and I have gone through it to the end. ~ jean-paul-sartre, @wisdomtrove
242:If you let women have their way, you will generally get even with them in the end. ~ will-rogers, @wisdomtrove
243:I live on a one-way street that's also a dead end. I'm not sure how I got there. ~ steven-wright, @wisdomtrove
244:In the era of big brains, life stories could end up any which way. Look at mine. ~ kurt-vonnegut, @wisdomtrove
245:It is the very joy of this earthly life to think that it will come to an end. ~ charles-spurgeon, @wisdomtrove
246:Start making excuses and there's no end to it. I can't live that kind of life. ~ haruki-murakami, @wisdomtrove
247:We can easily become loyal to our suffering⦠but it's not the end of the path. ~ jack-kornfield, @wisdomtrove
248:What is needed is, in the end, simply this: solitude, great inner solitude. ~ rainer-maria-rilke, @wisdomtrove
249:A bend in the road is not the end of the road…Unless you fail to make the turn. ~ hellen-keller, @wisdomtrove
250:Even the bold will fly when they see Death drawing in close enough to end their life. ~ sophocles, @wisdomtrove
251:The end of writing is to instruct; the end of poetry is to instruct by pleasing. ~ samuel-johnson, @wisdomtrove
252:Time will end all my troubles, but I don't always approve of Time's methods. ~ ashleigh-brilliant, @wisdomtrove
253:We are all born for love. It is the principle of existence, and its only end. ~ benjamin-disraeli, @wisdomtrove
254:At the end of my life I want to be able to say I contributed more than I criticized. ~ brene-brown, @wisdomtrove
255:If all the economists were laid end to end, they'd never reach a conclusion. ~ george-bernard-shaw, @wisdomtrove
256:If we want to end this lifetime higher than we began, we can expect an uphill road. ~ richard-bach, @wisdomtrove
257:In the end, dear friend, it is always between us and God, not between us and them. ~ mother-teresa, @wisdomtrove
258:I seldom end up where I wanted to go, but almost always end up where I need to be. ~ douglas-adams, @wisdomtrove
259:It is not possible to be ignorant of the end of things if we know their beginning. ~ denis-diderot, @wisdomtrove
260:Life was never meant to be safe. It was meant to be lived right to the end. ~ norman-vincent-peale, @wisdomtrove
261:Our bodily eye findeth never an end, but is vanquished by the immensity of space. ~ giordano-bruno, @wisdomtrove
262:The acquisition of riches has been for many men, not an end, but a change, of troubles. ~ epicurus, @wisdomtrove
263:You may win your heart's desire, but in the end you're cheated of it by death. ~ jorge-luis-borges, @wisdomtrove
264:All experience is time bound. Whatever has a beginning must have an end. ~ sri-nisargadatta-maharaj, @wisdomtrove
265:Cervantes said the journey's better than the end. Practices, to me, were the journey. ~ john-wooden, @wisdomtrove
266:Don't think money does everything or you are going to end up doing everything for money. ~ voltaire, @wisdomtrove
267:If you see distraction externally, you end up creating an internally distracted state. ~ tim-ferris, @wisdomtrove
268:In any relationship in which two people become one, the end result is two half people. ~ wayne-dyer, @wisdomtrove
269:It is not possible to be ignorant of the end of things if we know their beginning. ~ thomas-aquinas, @wisdomtrove
270:Living a life is like constructing a building: if you start wrong, you'll end wrong. ~ maya-angelou, @wisdomtrove
271:My identity might begin with the fact of my race, but it didn't, couldn't end there. ~ barack-obama, @wisdomtrove
272:Sincerity is the end and beginning of things; without sincerity there would be nothing. ~ confucius, @wisdomtrove
273:The essence of religion, in my view, is the thirst for an end higher than natural ends. ~ c-s-lewis, @wisdomtrove
274:We sail within a vast sphere, ever drifting in uncertainty, driven from end to end. ~ blaise-pascal, @wisdomtrove
275:A goal or decision without a deadline has no urgency. It has no real beginning or end. ~ brian-tracy, @wisdomtrove
276:And sometimes you didn't want to know the end‚ ¶ because how could the end be happy? ~ j-r-r-tolkien, @wisdomtrove
277:At the end of our life our questions are simple: Did I live fully? Did I love well? ~ jack-kornfield, @wisdomtrove
278:Brought up to respect the conventions, love had to end in marriage. I'm afraid it did. ~ bette-davis, @wisdomtrove
279:Every human being should always be treated as an end and never as a mere instrument. ~ immanuel-kant, @wisdomtrove
280:If God exists, how can we lay claim to freedom, since He is its beginning and its end? ~ elie-wiesel, @wisdomtrove
281:In our desire to please everyone, it's very easy to end up being invisible or mediocre. ~ seth-godin, @wisdomtrove
282:In our desire to please everyone, it’s very easy to end up being invisible or mediocre. ~ seth-godin, @wisdomtrove
283:In the end, forgiveness simply means never putting another person out of our heart. ~ jack-kornfield, @wisdomtrove
284:The end of the human race will be that it will eventually die of civilization. ~ ralph-waldo-emerson, @wisdomtrove
285:The end of wisdom is to dream high enough to lose the dream in the seeking of it. ~ william-faulkner, @wisdomtrove
286:The story, from beginning to end, I found again in a heart of a friend. ~ henry-wadsworth-longfellow, @wisdomtrove
287:You start out with the sublime and you end up in an alley jerking away for dear life. ~ henry-miller, @wisdomtrove
288:And the end and the beginning where always there, before the beginning and after the end. ~ t-s-eliot, @wisdomtrove
289:If I choose to bless another person, I will always end up feeling more blessed. ~ marianne-williamson, @wisdomtrove
290:One is never afraid of the unknown; one is afraid of the known coming to an end. ~ jiddu-krishnamurti, @wisdomtrove
291:Six pints of bitter, said Ford Prefect. And quickly please, the world's about to end. ~ douglas-adams, @wisdomtrove
292:The beginning and the end of all Christian leadership is to give your life for others. ~ henri-nouwen, @wisdomtrove
293:There are ways of dying that don't end in funerals. Types of death you can't smell. ~ haruki-murakami, @wisdomtrove
294:Dust into Dust, and under Dust to lie, Sans Wine, sans Song, sans Singer, and-sans End! ~ omar-khayyam, @wisdomtrove
295:Emotion is primarily about nothing and much of it remains about nothing to the end. ~ george-santayana, @wisdomtrove
296:How often we sin, how much we deceive, and all for what?... All will end in death, all! ~ leo-tolstoy, @wisdomtrove
297:If we fear loss enough, in the end the things we possess will come to possess us. ~ rachel-naomi-remen, @wisdomtrove
298:It will all be better in the end and if it is not better then it must not be the end yet ~ dean-koontz, @wisdomtrove
299:I've always had- how shall I say it? -the prize at the end. My whole life shows that. ~ audrey-hepburn, @wisdomtrove
300:There is no beginning to an end / But there is a beginning and an end / To beginning. ~ gertrude-stein, @wisdomtrove
301:We have none of us seen a form which had not a beginning and will not have an end. ~ swami-vivekananda, @wisdomtrove
302:Happiness is the meaning and the purpose of life, the whole aim and end of human existence. ~ aristotle, @wisdomtrove
303:Judge me if you want, but at the end of my life I choose to have memories not regrets. ~ steve-maraboli, @wisdomtrove
304:Safeguarding the rights of others is the most noble and beautiful end of a human being. ~ kahlil-gibran, @wisdomtrove
305:The end and object of conquest is to avoid doing the same thing as the conquered. ~ alexander-the-great, @wisdomtrove
306:Breaking old habits and forming new ones always takes time, but it is worth it in the end. ~ joyce-meyer, @wisdomtrove
307:For each Joan of Arc there is a Hitler perched at the other end of the teeter-totter. ~ charles-bukowski, @wisdomtrove
308:In every tyrant's heart there springs in the end this poison, that he cannot trust a friend. ~ aeschylus, @wisdomtrove
309:It is always easy to be logical. It is almost impossible to be logical to the bitter end. ~ albert-camus, @wisdomtrove
310:Learning is never cumulative, it is a movement of knowing which has no beginning and no end. ~ bruce-lee, @wisdomtrove
311:No memory of having starred atones for later disregard, or keeps the end from being hard. ~ robert-frost, @wisdomtrove
312:Pleasure that is obtained by unreasonable and unsuitable cost, must always end in pain. ~ samuel-johnson, @wisdomtrove
313:The development of full artificial intelligence could spell the end of the human race. ~ stephen-hawking, @wisdomtrove
314:The end justifies the means. But what if there never is an end? All we have is means. ~ ursula-k-le-guin, @wisdomtrove
315:Any inhibition must be wrong, since inevitably in the end it causes neurosis and insanity. ~ d-h-lawrence, @wisdomtrove
316:If you are going to make a book end badly, it must end badly from the beginning. ~ robert-louis-stevenson, @wisdomtrove
317:I rarely end up where I was intending to go, but often I end up somewhere I needed to be. ~ douglas-adams, @wisdomtrove
318:Let no feeling of discouragement prey upon you, and in the end you are sure to succeed. ~ abraham-lincoln, @wisdomtrove
319:We cannot change others, but when we change ourselves, we may end up changing the world. ~ melody-beattie, @wisdomtrove
320:A success that has outlived its usefulness may, in the end, be more damaging than failure. ~ peter-drucker, @wisdomtrove
321:At the end of all things, the blessed will say, &
322:Good never come of such evil, a happier end was not in nature to so unhappy a beginning. ~ charles-dickens, @wisdomtrove
323:If I were dying, my last words would be: Have faith and pursue the unknown end. ~ oliver-wendell-holmes-jr, @wisdomtrove
324:In the groves of their academy, at the end of every vista, you see nothing but the gallows. ~ edmund-burke, @wisdomtrove
325:Kind words and good deeds are eternal. You never know where their influence will end. ~ h-jackson-brown-jr, @wisdomtrove
326:Remorse is impotence; it will sin again. Only repentance is strong - it can end everything. ~ henry-miller, @wisdomtrove
327:The company of fools may first make us smile, but in the end we always feel melancholy. ~ oliver-goldsmith, @wisdomtrove
328:The only end of writing is to enable readers better to enjoy life or better to endure it. ~ samuel-johnson, @wisdomtrove
329:The root of joy, as of duty, is to put all one's powers towards some great end. ~ oliver-wendell-holmes-jr, @wisdomtrove
330:Go now. Our journey is done. And may we meet again, in the clearing, at the end of the path. ~ stephen-king, @wisdomtrove
331:In the end, the treasure of life is missed by those who hold on and gained by those who let go.   ~ lao-tzu, @wisdomtrove
332:There is nothing like death to say what is always such an artificial thing to say: The End. ~ kurt-vonnegut, @wisdomtrove
333:Where should I go?" -Alice. "That depends on where you want to end up." - The Cheshire Cat. ~ lewis-carroll, @wisdomtrove
334:Ignorance has no beginning, but it has an end. There is a beginning but no end to knowledge. ~ b-k-s-iyengar, @wisdomtrove
335:Illusion throughout is illusion. There is no end to it, just as there is no end to imagination. ~ meher-baba, @wisdomtrove
336:Like pilgrims to th' appointed place we tend; The World's an Inn, and Death the journey's end. ~ john-dryden, @wisdomtrove
337:Meditation is painful in the beginning but it bestows immortal Bliss and supreme joy in the end. ~ sivananda, @wisdomtrove
338:One should commit no stupidity twice, the variety of choice is, in the end, large enough. ~ jean-paul-sartre, @wisdomtrove
339:That’s why love stories don’t have endings! They don’t have endings because love doesn’t end. ~ richard-bach, @wisdomtrove
340:The handsome gifts that fate and nature lend us Most often are the very ones that end us. ~ geoffrey-chaucer, @wisdomtrove
341:The only way to end a culture of violence is to proactively create a culture of peace. ~ marianne-williamson, @wisdomtrove
342:When self-consciousness stops, there is nothing -nothing left to stop, start, begin or end. ~ frederick-lenz, @wisdomtrove
343:As the end approaches, there are no longer any images from memory - there are only words. ~ jorge-luis-borges, @wisdomtrove
344:from the beginning, through the middle years and up to the end: too bad, too bad, too bad. ~ charles-bukowski, @wisdomtrove
345:It is not despair, for despair is only for those who see the end beyond all doubt. We do not. ~ j-r-r-tolkien, @wisdomtrove
346:Often when you think you're at the end of something, you're at the beginning of something else. ~ fred-rogers, @wisdomtrove
347:The end of creation is that all things may return to the Creator and be united with Him. ~ emanuel-swedenborg, @wisdomtrove
348:The end of rebellion is liberation, while the end of revolution is the foundation of freedom. ~ hannah-arendt, @wisdomtrove
349:The inevitable end of multiple chiefs is that they fade and disappear for lack of unity. ~ napoleon-bonaparte, @wisdomtrove
350:He is always becoming, and if it were not for the contingency of death, he would never end. ~ jean-paul-sartre, @wisdomtrove
351:I felt the death loneliness that comes at the end of every day that is wasted in your life. ~ ernest-hemingway, @wisdomtrove
352:If the world comes to an end, I want to be in Cincinnati. Everything comes there ten years later. ~ mark-twain, @wisdomtrove
353:If we cannot now end our differences, at least we can help make the world safe for diversity. ~ john-f-kennedy, @wisdomtrove
354:In the end, like so many beautiful promises in our lives, that dinner date never came to be. ~ haruki-murakami, @wisdomtrove
355:In the End, we will remember not the words of our enemies but the silence of our friends. ~ martin-luther-king, @wisdomtrove
356:My happiness is not the means to any end. It is the end. It is its own goal. It is its own purpose. ~ ayn-rand, @wisdomtrove
357:Always regard every man as an end in himself, and never use him merely as a means to your ends. ~ immanuel-kant, @wisdomtrove
358:In the End, we will remember not the words of our enemies, but the silence of our friends. ~ martin-luther-king, @wisdomtrove
359:Man has lost the capacity to foresee and to forestall. He will end by destroying the earth. ~ albert-schweitzer, @wisdomtrove
360:Prayer, among sane people, has never superseded practical efforts to secure the desired end. ~ george-santayana, @wisdomtrove
361:And so for a time it looked as if all the adventures were coming to and end; but that was not to be. ~ c-s-lewis, @wisdomtrove
362:End? No, the journey doesn't end here. Death is just another path... One that we all must take. ~ j-r-r-tolkien, @wisdomtrove
363:It is good to have an end to journey towards; but it is the journey that matters, in the end. ~ ursula-k-le-guin, @wisdomtrove
364:It takes two people to make you, and one people to die. That's how the world is going to end. ~ william-faulkner, @wisdomtrove
365:Romance should never begin with sentiment. It should begin with science and end with a settlement. ~ oscar-wilde, @wisdomtrove
366:They say we have we created the man to end all wars; I say we have created a man to end all worlds. ~ alan-moore, @wisdomtrove
367:Even if I were certain that the world would end tomorrow, I would plant a tree this very day ~ martin-luther-king, @wisdomtrove
368:If all the girls attending [the Yale prom] were laid end to end, I wouldn't be at all surprised. ~ dorothy-parker, @wisdomtrove
369:People who inspire others are those who see invisible bridges at the end of dead-end streets ~ charles-r-swindoll, @wisdomtrove
370:There are some things that it is better to begin than to refuse, even though the end may be dark. ~ j-r-r-tolkien, @wisdomtrove
371:They inspire you, they entertain you, and you end up learning a ton even when you don't know it ~ nicholas-sparks, @wisdomtrove
372:A small change at the beginning of the design process defines an entirely different product at the end. ~ jony-ive, @wisdomtrove
373:In the end, it is the person you become, not the things you have achieved, that is the most important. ~ les-brown, @wisdomtrove
374:So many dreams, so many disappointments, so many promises. And in the end, they all just vanish. ~ haruki-murakami, @wisdomtrove
375:The market-place, the eager love of gain, Whose aim is vanity, and whose end is pain! ~ henry-wadsworth-longfellow, @wisdomtrove
376:Don't adventures ever have an end? I suppose not. Someone else always has to carry on on the story. ~ j-r-r-tolkien, @wisdomtrove
377:I hope that real love and truth are stronger in the end than any evil or misfortune in the world. ~ charles-dickens, @wisdomtrove
378:There's always the hyena of morality at the garden gate, and the real wolf at the end of the street. ~ d-h-lawrence, @wisdomtrove
379:To be what we are, and to become what we are capable of becoming, is the only end of life. ~ robert-louis-stevenson, @wisdomtrove
380:Whatever has a beginning must have an end. In the timeless all is perfect, here and now. ~ sri-nisargadatta-maharaj, @wisdomtrove
381:A hero is a man who stands up manfully against his father and in the end victoriously overcomes him. ~ sigmund-freud, @wisdomtrove
382:Cobbles and kettledrums! ... I hope this madness isn't going to end in a moonlit climb and broken necks. ~ c-s-lewis, @wisdomtrove
383:I can always tell which is the front end of a horse, but beyond that, my art is not above the ordinary. ~ mark-twain, @wisdomtrove
384:I do the very best I know how - the very best I can; and I mean to keep on doing so until the end. ~ abraham-lincoln, @wisdomtrove
385:In Hollywood, as I've often said, if you don't sing or dance, you end up as an after-dinner speaker. ~ ronald-reagan, @wisdomtrove
386:There should be a word that means beginning/end because nothing begins without something dying. ~ rachel-naomi-remen, @wisdomtrove
387:You can end half your troubles immediately by no longer permitting people to tell you what you want. ~ vernon-howard, @wisdomtrove
388:If thou wishest to put an end to love, attend to business (love yields to employment); then thou wilt be safe. ~ ovid, @wisdomtrove
389:We can take whatever path in worship we choose, but not all paths will end at the feet of Jesus. ~ aiden-wilson-tozer, @wisdomtrove
390:Even for practical purposes theory generally turns out the most important thing in the end. ~ oliver-wendell-holmes-jr, @wisdomtrove
391:Everything is determined, the beginning as well as the end, by forces over which we have no control. ~ albert-einstein, @wisdomtrove
392:For in the end, it is all about memory, its sources and its magnitude, and, of course, its consequences. ~ elie-wiesel, @wisdomtrove
393:How could two people who were so in love not end up happily ever after? It had to work. Didn’t it? ~ elizabeth-gilbert, @wisdomtrove
394:How do you expect to arrive at the end of your own journey if you take the road to another man's city? ~ thomas-merton, @wisdomtrove
395:If you want to end darkness you cannot beat it with a baseball bat, you have to turn on a light. ~ marianne-williamson, @wisdomtrove
396:I try to get centered: Watching white moon face The stars never feel anger Blah, blah, blah, the end ~ chuck-palahniuk, @wisdomtrove
397:More often than not, when something looks like it's the absolute end, it is really the beginning. ~ charles-r-swindoll, @wisdomtrove
398:The parties are the gamesters; but government keeps the table, and is sure to be the winner in the end. ~ edmund-burke, @wisdomtrove
399:To claim power over what you do not understand is not wise, nor is the end of it likely to be good. ~ ursula-k-le-guin, @wisdomtrove
400:Wars do not end wars any more than an extraordinarily large conflagration does away with the fire hazard. ~ henry-ford, @wisdomtrove
401:A good artist ought never to allow impatience to overcome his sense of the main end of art – perfection. ~ michelangelo, @wisdomtrove
402:God, in the end, gives people what they most want, including freedom from himself. What could be more fair? ~ c-s-lewis, @wisdomtrove
403:In the end they will lay their freedom at our feet and say to us, Make us your slaves, but feed us. ~ fyodor-dostoevsky, @wisdomtrove
404:Like the sun and moon, they end but to begin anew; like the four seasons, they pass away to return once more. ~ sun-tzu, @wisdomtrove
405:Man must never be treated as a means to the end of the state, but always as an end within himself. ~ martin-luther-king, @wisdomtrove
406:Oh! write, write. Finish it at once. Let there be an end of this suspense. Fix, commit, condemn yourself. ~ jane-austen, @wisdomtrove
407:Remember that all worlds draw to an end and that noble death is a treasure which no one is too poor to buy. ~ c-s-lewis, @wisdomtrove
408:The end does not justify the means. No one's rights can be secured by the violation of the rights of others. ~ ayn-rand, @wisdomtrove
409:There is no arguing with him, for if his pistol misses fire, he knocks you down with the butt end of it. ~ robert-frost, @wisdomtrove
410:time past and time future what might have been and what has been point to one end, which is always present. ~ t-s-eliot, @wisdomtrove
411:We treat our dogs as if they were "almost human": that is why they really become "almost human" in the end. ~ c-s-lewis, @wisdomtrove
412:At the end of the day, the questions we ask of ourselves determine the type of people that we will become. ~ leo-babauta, @wisdomtrove
413:Don't try to change people. It won't work, and they will end up resenting you. Only God can change people! ~ joyce-meyer, @wisdomtrove
414:Every thing that you love, you will eventually lose, but in the end, love will return in a different form. ~ franz-kafka, @wisdomtrove
415:For to desire is better than to possess, the finality of the end was dreaded as deeply as it was desired. ~ d-h-lawrence, @wisdomtrove
416:If there is violence, it will certainly be crushed because violence can only end in a disgraceful rout. ~ mahatma-gandhi, @wisdomtrove
417:Persistent people are able to visualize the idea of light at the end of the tunnel when others can't see it ~ seth-godin, @wisdomtrove
418:The Bible teaches that history began in the Middle East, and someday history will end in the Middle East. ~ billy-graham, @wisdomtrove
419:The dog is man's best friend. He has a tail on one end. Up in front he has teeth. And four legs underneath. ~ ogden-nash, @wisdomtrove
420:Well, the end of another busy day. I can't wait till I get back to bed. If that don't work I'll try to sleep. ~ mae-west, @wisdomtrove
421:What will happen will happen. There is time for miracles until there is no more time, but time has no end. ~ dean-koontz, @wisdomtrove
422:Youth is the time to go flashing from one end of the world to the other, both in mind and body. ~ robert-louis-stevenson, @wisdomtrove
423:But what if all the tranquility, all the comfort, all the contentment were now to come to a horrifying end? ~ franz-kafka, @wisdomtrove
424:He is the happiest man who can see the connection between the end and the beginning of life. ~ johann-wolfgang-von-goethe, @wisdomtrove
425:One of the penalties for refusing to participate in politics is that you end up being governed by your inferiors. ~ plato, @wisdomtrove
426:The beauty of meditation is that you never know where you are, where you are going, what the end is. ~ jiddu-krishnamurti, @wisdomtrove
427:The hardest thing in comedy is to have the biggest laugh at the end, and it's the most satisfying thing. ~ jerry-seinfeld, @wisdomtrove
428:When you're sad and when you're lonely and you haven't got a friend, just remember that death is not the end. ~ bob-dylan, @wisdomtrove
429:For they who think they make an end of temptation by yeilding to it, only set themselves on fire the more. ~ martin-luther, @wisdomtrove
430:Love is the answer, the spiritual solution that holds the power to end the war that rages within each of us. ~ debbie-ford, @wisdomtrove
431:We are going to put an end to the notion that the American taxpayer exists to fund the Federal Government. ~ ronald-reagan, @wisdomtrove
432:At the end of the day people won't remember what you said or did, they will remember how you made them feel. ~ maya-angelou, @wisdomtrove
433:Every soul is destined to be perfect, and every being, in the end, will attain the state of perfection. ~ swami-vivekananda, @wisdomtrove
434:In the end, these things matter most: How well did you love? How fully did you live? How deeply did you let go?    ~ buddha, @wisdomtrove
435:In the end, we are not the roles we play. We are the light that animates every soul in the dance we call life. ~ alan-cohen, @wisdomtrove
436:I saw on HBO they were advertising a boxing match "It's a fight to the finish". That's a good place to end. ~ mitch-hedberg, @wisdomtrove
437:No man should bring children into the world who is unwilling to persevere to the end in their nature and education. ~ plato, @wisdomtrove
438:Where there are so many, all speech becomes a debate without end. But two together may perhaps find wisdom. ~ j-r-r-tolkien, @wisdomtrove
439:Hand, n. A singular instrument worn at the end of the human arm and commonly thrust into somebody's pocket. ~ ambrose-bierce, @wisdomtrove
440:Please, don't worry so much. Because in the end, none of us have very long on this Earth. Life is fleeting. ~ robin-williams, @wisdomtrove
441:The rain will stop, the night will end, the hurt will fade. Hope is never so lost that it can't be found. ~ ernest-hemingway, @wisdomtrove
442:Those who say they give the public what it wants begin by underestimating public taste and end by debauching it. ~ t-s-eliot, @wisdomtrove
443:To understand life is to understand ourselves, and that is both the beginning and the end of education. ~ jiddu-krishnamurti, @wisdomtrove
444:When you reach the end of your life - trust me, you won't look back and savor the moments you spent alone. ~ chuck-palahniuk, @wisdomtrove
445:If you got into a taxi and the driver started driving backward, would the taxi driver end up owing you money? ~ steven-wright, @wisdomtrove
446:It goes back to the destiny thing.I made a bargain with it, you know, a long time ago. And I'm holding up my end. ~ bob-dylan, @wisdomtrove
447:Man ultimately decides for himself! And in the end, education must be education towards the ability to decide ~ viktor-frankl, @wisdomtrove
448:Money is numbers and numbers never end. If it takes money to be happy, your search for happiness will never end. ~ bob-marley, @wisdomtrove
449:The most happy man is he who knows how to bring into relation the end and beginning of his life. ~ johann-wolfgang-von-goethe, @wisdomtrove
450:There is no end of craving. Hence contentment alone is the best way to happiness. Therefore, acquire contentment. ~ sivananda, @wisdomtrove
451:You're still alive. And that means you'll love and be loved... and in the end, nothing else really matters. ~ nicholas-sparks, @wisdomtrove
452:A man who could not see the end of his"provisional existence" was not able to aim at an ultimate goal in life. ~ viktor-frankl, @wisdomtrove
453:A sermon without Christ as its beginning, middle, and end is a mistake in conception, a crime in execution. ~ charles-spurgeon, @wisdomtrove
454:Good bye may seem forever. Farewell is like the end, but in my heart is the memory and there you will always be. ~ walt-disney, @wisdomtrove
455:Love is the ultimate, the end. You love for love’s own sake. It is not a means to anything else, it is its own end. ~ rajneesh, @wisdomtrove
456:We are too quick to live this life and forget that there is another world to come... this is not the end. ~ aiden-wilson-tozer, @wisdomtrove
457:interested, I mean, with that intense personal interest to which every one has some vague right at the end ~ f-scott-fitzgerald, @wisdomtrove
458:May he die with no joy at his end, The man who won't be troubled To unlock the keys of his heart and make a friend. ~ euripedes, @wisdomtrove
459:There is no beginning to practice nor end to enlightenment; There is no beginning to enlightenment nor end to practice. ~ dogen, @wisdomtrove
460:You’re blessed when you’re at the end of your rope. With less of you there is more of God and His rule. Jesus,   ~ jesus-christ, @wisdomtrove
461:Justice is a temporary thing that must at last come to an end; but the conscience is eternal and will never die. ~ martin-luther, @wisdomtrove
462:Let there be an end ... of all this welter of pity, which is only self-pity reflected onto some obvious surface. ~ d-h-lawrence, @wisdomtrove
463:Like I say, I don't think it'll be done perfectly. Maybe we'll end up with a little bit better [economy] system. ~ warren-buffet, @wisdomtrove
464:The Bible is not an end in itself, but a means to bring men to an intimate and satisfying knowledge of God. ~ aiden-wilson-tozer, @wisdomtrove
465:To go from mortal to Buddha, you have to put an end to karma, nurture your awareness, and accept what life brings. ~ bodhidharma, @wisdomtrove
466:To prevent evil is the great end of government, the end for which vigilance and severity are properly employed. ~ samuel-johnson, @wisdomtrove
467:What is found now is found then. If you find nothing now, you will simply end up with an apartment in the City of Death. ~ kabir, @wisdomtrove
468:When asked what he would do if he knew the world would end tomorrow, Martin Luther said, "I would plant a tree." ~ martin-luther, @wisdomtrove
469:Yet there it was not love. It was a little fever of admiration; but it might, probably must, end in love with some ~ jane-austen, @wisdomtrove
470:As men advance in life, all passions resolve themselves into money. Love, ambition, even poetry, end in this. ~ benjamin-disraeli, @wisdomtrove
471:As soon as we abandon our own reason, and are content to rely upon authority, there is no end to our troubles. ~ bertrand-russell, @wisdomtrove
472:Because in the end, and no matter how hard it is, acceptance helps people move on with the rest of their lives. ~ nicholas-sparks, @wisdomtrove
473:He that takes truth for his guide, and duty for his end, may safely trust to God's providence to lead him aright. ~ blaise-pascal, @wisdomtrove
474:Just because you’ve come to a dead end, it’s not time to give up. Find a different route and keep pressing forward. ~ joel-osteen, @wisdomtrove
475:Peace has in it trust in the Lord, that He governs all things, provides all things, and leads to a good end. ~ emanuel-swedenborg, @wisdomtrove
476:The sacred page is not meant to be the end, but only the means toward the end, which is knowing God Himself. ~ aiden-wilson-tozer, @wisdomtrove
477:When small men attempt great enterprises, they always end by reducing them to the level of their mediocrity. ~ napoleon-bonaparte, @wisdomtrove
478:And in the end, we were all just humans... Drunk on the idea that love, only love, could heal our brokenness. ~ f-scott-fitzgerald, @wisdomtrove
479:Despotism is a legitimate mode of government in dealing with barbarians, provided the end be their improvement. ~ john-stuart-mill, @wisdomtrove
480:Enlightenment will be now the beginning, not the end. Beginning of a non- ending process in all dimensions of richness. ~ rajneesh, @wisdomtrove
481:Things looked at patiently from one side after another generally end by showing a side that is beautiful. ~ robert-louis-stevenson, @wisdomtrove
482:What will the present chaos lead to? How will it all end? It can only end in one way. Mankind will be sick of it all. ~ meher-baba, @wisdomtrove
483:Your pain has a purpose. Your problems, struggles, heartaches, and hassles cooperate toward one end-the glory of God. ~ max-lucado, @wisdomtrove
484:Choosing one path means abandoning others - if you try to follow every possible path you will end up following none. ~ paulo-coelho, @wisdomtrove
485:Now this is not the end. It is not even the beginning of the end. But it is, perhaps, the end of the beginning. ~ winston-churchill, @wisdomtrove
486:Success, which is something so simple in the end, is made up of thousands of things, we never fully know what. ~ rainer-maria-rilke, @wisdomtrove
487:The Cul-de-Sac ( French for "dead end" ) ... is a situation where you work and work and work and nothing much changes ~ seth-godin, @wisdomtrove
488:To be truly happy is a question of how we begin, and not how we end, of what we want and not what we have. ~ robert-louis-stevenson, @wisdomtrove
489:What we call the beginning is often the end. And to make an end is to make a beginning. The end is where we start from. ~ t-s-eliot, @wisdomtrove
490:A stand-up comic is judged by every line. Singers get applause at the end of their song no matter how bad they are. ~ phyllis-diller, @wisdomtrove
491:Before the end of Time will be the end of History. Before the end of History will be the end of Art. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
492:I'd wipe the machines off the face of the earth again, and end the industrial epoch absolutely, like a black mistake. ~ d-h-lawrence, @wisdomtrove
493:I end not far from my going forth By picking the faded blue Of the last remaining aster flower To carry again to you. ~ robert-frost, @wisdomtrove
494:I existed from all eternity and, behold, I am here; and I shall exist till the end of time, for my being has no end. ~ kahlil-gibran, @wisdomtrove
495:I've a long list of things I don't know how I've done, but I've done them. In the end, it's always about perseverance. ~ dean-koontz, @wisdomtrove
496:This awful catastrophe is not the end but the beginning. History does not end so. It is the way its chapters open. ~ saint-augustine, @wisdomtrove
497:What men have seen they know; But what shall come hereafter No man before the event can see, Nor what end waits for him. ~ sophocles, @wisdomtrove
498:Wherever we turn in the church of God, there is Jesus. He is the beginning, middle and end of everything to us. ~ aiden-wilson-tozer, @wisdomtrove
499:Every great study is not only an end in itself, but also a means of creating and sustaining a lofty habit of mind. ~ bertrand-russell, @wisdomtrove
500:Much shedding of blood, many great actions, and triumphs, toil and perseverance are the end of all things human. ~ napoleon-bonaparte, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:go off the deep end ~ Enid Blyton,
2:Until the very end. ~ J K Rowling,
3:A circle has no end. ~ Isaac Asimov,
4:"Death is not the end." ~ Carl Jung,
5:The end of the world. ~ Lenore Look,
6:End is a gloomy word. ~ Robert Frost,
7:Everything has an end. ~ Nicholas Lea,
8:The end excuses any evil. ~ Sophocles,
9:All suffering has an end. ~ Kay Arthur,
10:End justifies the means ~ Rafe Esquith,
11:End of the First Book ~ Kate DiCamillo,
12:Every hour has its end. ~ Walter Scott,
13:In my beginning is my end. ~ T S Eliot,
14:In my end is my beginning. ~ T S Eliot,
15:the end of the world. ~ Jami Davenport,
16:The War That Will End War. ~ H G Wells,
17:What if there is no end? ~ Chanda Hahn,
18:Death was not the end. ~ Maria V Snyder,
19:Easy money did not end ~ James Rickards,
20:End illegal immigration. ~ Donald Trump,
21:Everyone leaves, in the end. ~ Tara Sim,
22:In the end is my beginning. ~ T S Eliot,
23:The end is no process ~ Thomas Bernhard,
24:Who knows the end? What ~ H P Lovecraft,
25:End of the world delight ~ Kurt Vonnegut,
26:everyone dies in the end. ~ Ransom Riggs,
27:In the end only kindness matters ~ Jewel,
28:Let valour end my life! ~ Walter Raleigh,
29:Life is a dead-end street. ~ H L Mencken,
30:The end crowneth the work. ~ Elizabeth I,
31:The end is in the beginning. ~ T S Eliot,
32:The end of art is peace. ~ Seamus Heaney,
33:Time for the world to end. ~ Rick Yancey,
34:Every end is a new beginning ~ V E Schwab,
35:I always win in the end ~ Lisa Scottoline,
36:I'm sorry to see it end. ~ Michael Jordan,
37:In the end only kindness matters. ~ Jewel,
38:I was born to end up alone. ~ Yana Toboso,
39:Sometimes, the end begins. ~ Cath Crowley,
40:The end crowns all, ~ William Shakespeare,
41:The end doesn't justify the means. ~ Ovid,
42:The end is just the beginning ~ T S Eliot,
43:As the means, so the end. ~ Mahatma Gandhi,
44:end. Before I even meant to do ~ Anne Rice,
45:Every end is a new beginning. ~ V E Schwab,
46:His mean justified his end. ~ Lesley Kagen,
47:Tales of heroes end in bliss. ~ Tanith Lee,
48:The end of man is action. ~ Thomas Carlyle,
49:All -isms end up in schisms. ~ Huston Smith,
50:A vendetta till the end of time? ~ Jean Ure,
51:Begin with the end in mind. ~ Stephen Covey,
52:Fame doesn't end loneliness. ~ Claire Danes,
53:In the end, everything matters. ~ Jay Asher,
54:Stick them with the pointy end. ~ Anonymous,
55:Stories never end. We end. ~ Peter S Beagle,
56:Swim to the end of the pool. ~ Carolyn Wood,
57:The end is where we start from. ~ T S Eliot,
58:Yoga is a means and an end. ~ B K S Iyengar,
59:All romances end at marriage. ~ Thomas Hardy,
60:At the end I am always alone. ~ Julie Powell,
61:Begin with the End in Mind ~ L David Marquet,
62:Begin with the end in mind ~ Stephen R Covey,
63:Genius is its own end. ~ Ralph Waldo Emerson,
64:In the end a lie is a lie. ~ Bashar al Assad,
65:In the end, there is no end. ~ Robert Lowell,
66:In the end, we are our choices. ~ Brad Stone,
67:In the end, we are our choices. ~ Jeff Bezos,
68:Life has to end. Love doesn't. ~ Mitch Albom,
69:Love is the end of sympathy. ~ M F Moonzajer,
70:The argument is at an end. ~ Saint Augustine,
71:The best-lived lives still end. ~ N D Wilson,
72:All of them screamed by the end. ~ V E Schwab,
73:end of a page. “Surely, by now, ~ Amor Towles,
74:HK urges end to 'Occupy' protests ~ Anonymous,
75:I am at the end. I exist no more. ~ Sophocles,
76:In the end....everything matters. ~ Jay Asher,
77:In the end, oh I know, ~ Pier Paolo Pasolini,
78:In the end, We're all the same. ~ Ben Kweller,
79:Not the end.
Far from it. ~ Colleen Hoover,
80:started is how I would end—if ~ Tara Westover,
81:Start with the end in mind. ~ Stephen R Covey,
82:Stop thinking, and end your problems. ~ Laozi,
83:The End is only the beginning. ~ Shannon Hale,
84:There is no end to our story. ~ Leigh Bardugo,
85:The warm love has the coldest end. ~ Socrates,
86:A journey once begun, has no end ~ Kiran Desai,
87:Art has no end but its own perfection. ~ Plato,
88:Begin with the end in mind.
   ~ Stephen Covey,
89:Doubters will doubt to the end. ~ Stephen King,
90:Eventually, we all end up alone. ~ Ally Carter,
91:Every journey has an end. ~ Seneca the Younger,
92:Hard work always wins in the end. ~ Lucas Till,
93:I can’t be what she needs. End ~ Jennifer Foor,
94:It was the beginning of the end. ~ Victor Hugo,
95:Let the end try the man. ~ William Shakespeare,
96:The End" is just the beginning. ~ Kelsey Macke,
97:The end is now the beginning.... ~ Derek Landy,
98:The End… is only the beginning. ~ Shannon Hale,
99:[THE END OF VOLUME I. "FANTINE"] ~ Victor Hugo,
100:They end when the career ends, ~ Michael Lewis,
101:Time takes it all in the end... ~ Stephen King,
102:Vision is the end of religion. ~ William Blake,
103:We're all stories, in the end. ~ Steven Moffat,
104:Who would end up the villain? ~ Soman Chainani,
105:Your search will end in death. ~ Anita Clenney,
106:All dreams end when you wake. ~ Cassandra Clare,
107:Always begin with the end in mind. ~ Ellen Muth,
108:Careful, or you'll end up in novel. ~ Anonymous,
109:End? You don't mean like, dead end? ~ Paul Dini,
110:Er Mit Hiem End Ey Saa Nær
~ Ambrosius Stub,
111:Everything comes up in the end. ~ Lauren Oliver,
112:Her Var End Naturen Samlet
~ Emil Aarestrup,
113:I loved Lost, from beginning to end. ~ Jim Rash,
114:In my end is my beginning ~ Mary Queen of Scots,
115:In the end, everything is simple. ~ Jean Gebser,
116:In the end we all die anyway. ~ Haruki Murakami,
117:In the end you have only you. ~ Leo F Buscaglia,
118:Is this the beginning of the end? ~ Erin Hunter,
119:It'll all end in tears and oil. ~ Gail Carriger,
120:It's all bound to end in tears. ~ Wolfgang Paul,
121:Journeys end in lovers meeting. ~ P G Wodehouse,
122:Only the dead have seen the end of war. ~ Plato,
123:Real love stories never end. ~ Claire Contreras,
124:Reproach is infinite, and knows no end. ~ Homer,
125:Sometimes things don't end okay. ~ Rick Riordan,
126:Stop thinking, and end your problems. ~ Lao Tzu,
127:That which begins will also end. ~ John O Brien,
128:[THE END OF VOLUME II. "COSETTE"] ~ Victor Hugo,
129:the world won't end with friends ~ Rick Riordan,
130:We must end war before war ends us. ~ H G Wells,
131:All dreams end when the dreamer awakes ~ Unknown,
132:beyond the end of the world ~ Alessandro Baricco,
133:Cinema has reached a dead end. ~ Peter Greenaway,
134:Death comes for us all in the end. ~ J K Rowling,
135:Death is never the end. ~ Alexander Gordon Smith,
136:Everything will eventually come to an end, ~ Nas,
137:He was the end to my beginning. ~ Mariana Zapata,
138:I cry at the end of every book. ~ Hunter Parrish,
139:If it's not good, it's not the end. ~ Jeppe Hein,
140:I just want the pain to end. ~ Julie Anne Peters,
141:In the end, everything is simple. ~ Jean Gebser,
142:Journeys end in lovers meeting ~ Shirley Jackson,
143:Political suicide can end a career. ~ John Major,
144:Start at the end and work back. ~ Neil Armstrong,
145:The end of labor is to gain leisure. ~ Aristotle,
146:The hottest love has the coldest end. ~ Socrates,
147:The latter end of joy is woe. ~ Geoffrey Chaucer,
148:The means have murdered the end. ~ William James,
149:This is the end of our sentence ~ Grant Morrison,
150:To be at all, it must begin and end. ~ Anonymous,
151:2: Begin with the End in Mind). ~ Stephen R Covey,
152:...everyone goes home in the end. ~ Emma Donoghue,
153:I can't tell where the journey will end ~ Avicii,
154:If we don't end war, war will end us. ~ H G Wells,
155:In the end, it doesn't even matter. ~ Linkin Park,
156:In the end there is only Matisse. ~ Pablo Picasso,
157:It is much easier to begin than to end. ~ Plautus,
158:It's not going in that end! ~ T Coraghessan Boyle,
159:Journeys end in lovers meeting, ~ Shirley Jackson,
160:Let's be best friends till the end ~ Kim Tae yeon,
161:On the other end, his mother said, ~ John Grisham,
162:Peace begins when expectations end. ~ Sri Chinmoy,
163:People move on. Friendship end. ~ Sophie Kinsella,
164:The beginning of it starts at the end ~ Tom Waits,
165:There is no more final end than death ~ John Thaw,
166:There’s no end for us, Ashton. ~ Corinne Michaels,
167:The things you own end up owning you. ~ Brad Pitt,
168:Two is the beginning of the end. ~ James M Barrie,
169:up his end of the task, whaling away ~ Tim LaHaye,
170:A good beginning makes a good end. ~ Louis L Amour,
171:~ Anyta SundayThe End~ Anyta Sunday ~ Anyta Sunday,
172:At the end, you find the beginning. ~ Jen Calonita,
173:By the end of his research, Barrios ~ Sean Patrick,
174:Count no man happy until the end is known. ~ Solon,
175:Every moment is nothing without end. ~ Octavio Paz,
176:God has no beginning and no end. ~ Sathya Sai Baba,
177:I, in the end, make art for myself. ~ Anish Kapoor,
178:I'm not a hero but I can end the war ~ Sally Green,
179:In the end, everything is a gag. ~ Charlie Chaplin,
180:In the end, we both lost. So it goes. ~ John Green,
181:It was a tragic end to a heroic life. ~ Chris Kyle,
182:It was the end of all understanding. ~ Philip Roth,
183:Ocean, Ocean I'll beat you in the end. ~ Ken Kesey,
184:The bitch slap to end all bitch slaps. ~ Jenny Han,
185:The end is inherent in the means. ~ Mahatma Gandhi,
186:The end is never worth the beginning. ~ Vali Myers,
187:The end is nothing, the road is all ~ Willa Cather,
188:The End is the Beginning is the End ~ Serena Ryder,
189:There's never an end for the sea. ~ Samuel Beckett,
190:To make an end is to make a beginning. ~ T S Eliot,
191:YOU HAVE REACHED THE END OF CAKE ~ Terry Pratchett,
192:You have reached the end of cake ~ Terry Pratchett,
193:You’re my beginning, middle, and end. ~ Penny Reid,
194:Your hate will be your bitter end. ~ Dahvie Vanity,
195:Your infatuation will end in tears. ~ Iris Murdoch,
196:Acting should be an end in itself. ~ Chris Sarandon,
197:All love serenades must come to an end. ~ Anonymous,
198:all to no end save beauty ~ William Carlos Williams,
199:Golden Ages always end with Dark ones. ~ Ada Palmer,
200:I am the beast at the end of the rope. ~ Sarah Kane,
201:I don't want the concert to ever end. ~ Steve L pez,
202:In the end, there was only Brandenburg. ~ Anonymous,
203:In the end, we wear out our worries. ~ Stephen King,
204:In the end words are just wind. ~ George R R Martin,
205:In the end you only answer to yourself! ~ Ryk Brown,
206:In the end, you will always kneel. ~ Tom Hiddleston,
207:Life goes on, end of tunnel, TV set ~ Dave Matthews,
208:Life never end when you are in it. ~ Daniel Handler,
209:Money is both a means and a means to an end. ~ Emme,
210:Only the dead will know the end of the war. ~ Plato,
211:Pain or damage don't end the world. ~ Al Swearengen,
212:"Peace begins when expectations end." ~ Sri Chinmoy,
213:Power is not a means; it is an end. ~ George Orwell,
214:Some books are lies frae end to end. ~ Robert Burns,
215:The end is nothing; the road is all. ~ Willa Cather,
216:The end of education is character ~ Sathya Sai Baba,
217:The end of the world will be legal. ~ Thomas Merton,
218:The road is nothing, the end is all. ~ Willa Cather,
219:Today is a good day for war to end. ~ Deepak Chopra,
220:What’s inflexible breaks in the end, ~ Carmen Caine,
221:With you-to the end of the world! ~ Rudyard Kipling,
222:And this is the beginning of the end. ~ Guy Kawasaki,
223:Awareness cannot be at the end of a process ~ Mooji,
224:end of the day she would end up with a ~ Peter James,
225:he had to end this war—not win it ~ Juliana Barbassa,
226:He wants to make an end. And we will. ~ Anthony Ryan,
227:In all things that you do, consider the end. ~ Solon,
228:In the end, what counts is what you do. ~ Leroy Hood,
229:It will all end very badly, Gus ~ John Kennedy Toole,
230:I want" - The beginning and end of it all. ~ Namrata,
231:I want to keep you, till the end of days. ~ J D Robb,
232:Liars are always found out in the end. ~ Julie Berry,
233:Tests of love always end badly. ~ Melanie Thernstrom,
234:The End for Which God Created the World ~ John Piper,
235:The end of all wisdom is Love. ~ Sri Ramana Maharshi,
236:the end of the world begins with rain ~ Jandy Nelson,
237:There is no end to renunciation. ~ Swami Vivekananda,
238:The truth will come out in the end. ~ Joseph Estrada,
239:The world is coming to an end in 1950. ~ Henry Adams,
240:Would you help me end someone's life ~ Stylo Fantome,
241:All the best stories end with a clinch. ~ JoAnna Carl,
242:All things come to an end eventually. ~ Heather Cocks,
243:And it's hard at the end of the day ~ Sarah McLachlan,
244:And we all end up where we started ~ Melina Marchetta,
245:calmness wasn’t an end in itself ~ F Scott Fitzgerald,
246:End with an image and don't explain. ~ Stanley Kunitz,
247:For a woman, forty is torture, the end. ~ Grace Kelly,
248:Forever and ever, world without end. ~ Daniel Handler,
249:For me, music begins where words end. ~ Jean Sibelius,
250:From the end spring new beginnings. ~ Pliny the Elder,
251:Full circle. The beginning and the end. ~ Kami Garcia,
252:his men will betray you in the end—you ~ Scott McEwen,
253:I am, in the end, what you made me. ~ Cassandra Clare,
254:In every end, there is also a beginning. ~ Libba Bray,
255:I see the light at the end of the candle. ~ Emma Bull,
256:It is the end result that counts. ~ Alexey Brodovitch,
257:It takes bravery to end a relationship. ~ Leona Lewis,
258:Journeys end in lovers meeting. ~ William Shakespeare,
259:Keen at the start, but careless at the end. ~ Tacitus,
260:Knowledge has a beginning but no end. ~ Geeta Iyengar,
261:Of a good beginning cometh a good end. ~ John Heywood,
262:One should only look back at the end ~ Andrea Penrose,
263:Real fairytales end in blood or tears. ~ Luna Lindsey,
264:The end is the best part of any story ~ Michael Grant,
265:The end of exile is the end of being. ~ Angela Carter,
266:the end of the world as they knew it. ~ Kathryn Lasky,
267:the end, only you can make you happy. ~ Greg Behrendt,
268:The Idea is cause and end of things. ~ Giordano Bruno,
269:Took an oath, I'ma stick it out to the end. ~ Rihanna,
270:We will always be tethered.       The End ~ L D Davis,
271:When you die it's the end of your life. ~ Sam Shepard,
272:Where does contagion end and art begin? ~ Neil Gaiman,
273:You learn more from the things that end. ~ Megan Hart,
274:All societies end up wearing masks. ~ Jean Baudrillard,
275:All stories are one story, in the end. ~ Nick Harkaway,
276:All times are end times for someone. ~ Joe Abercrombie,
277:But even the best kisses end eventually. ~ Julie Berry,
278:Give me the end of the year an' its fun ~ Edgar Guest,
279:He’s the south end of a northbound horse. ~ Tim Dorsey,
280:I decline to accept the end of man. ~ William Faulkner,
281:I'd like to end up sort ofunforgettable. ~ Ringo Starr,
282:I looked good when I sang the end. ~ Maggie Stiefvater,
283:I'm a Queens boy at the end of the day. ~ Andrew Cuomo,
284:Injustice in the end produces independence. ~ Voltaire,
285:In the end, all disguises must drop. ~ Gregory Maguire,
286:In the end it didn’t matter of course. ~ Arundhati Roy,
287:In the end, it's all about perseverance. ~ Dean Koontz,
288:In the end, the Wheel crushes us all. ~ Margaret Stohl,
289:In the end, winning is sleeping better. ~ Jodie Foster,
290:In the end, your belly was your emperor. ~ Min Jin Lee,
291:I want my world to start and end with you. ~ E L James,
292:Life has to end," she said. "Love doesn't. ~ Anonymous,
293:Our end is the acquisition of knowledge. ~ James Joyce,
294:So that, in the end, there was no end. ~ Patrick White,
295:Start Your Journey Before You See the End ~ Seth Godin,
296:Stay in the game until the end of time. ~ Tupac Shakur,
297:The end comes when the infinites arrive. ~ David Bowie,
298:The end is built into the beginning. ~ Charlie Kaufman,
299:The things you own end up owning you ~ Chuck Palahniuk,
300:The things you own end up owning you. ~ Rachel Botsman,
301:The United Kingdom is nearing its end. ~ Norman Davies,
302:They lived und laughed ant loved end left. ~ Anonymous,
303:Things always seem to end before they start ~ Lou Reed,
304:Tories must end tribalism and divisions. ~ Priti Patel,
305:we're just paper on a shelf, in the end ~ Rachel Caine,
306:All good things must come to an end. ~ Geoffrey Chaucer,
307:And after the end?""Another beginning. ~ David Levithan,
308:and sleeping put an end to summer, 1928, ~ Ray Bradbury,
309:anything. He could end up with seven-to-ten ~ Lee Child,
310:Bach is the beginning and end of all music. ~ Max Reger,
311:Death is not the end it sometimes seems. ~ Laini Taylor,
312:Every place is the same place in the end. ~ Dean Koontz,
313:Fights begin and end with handshakes. ~ Cameron Conaway,
314:He laughs best who laughs at the end. ~ Agatha Christie,
315:How do people end up loving what they do? ~ Cal Newport,
316:I am never finished with you. We never end. ~ E B Brown,
317:I do not know what will be the end of it. ~ Ann Rinaldi,
318:Imagination is the other end of Reality. ~ Hari Kumar K,
319:Imagination is the other end of Reality. ~ K Hari Kumar,
320:I'm with you until the end of the line. ~ Marvel Comics,
321:In the end, my cock was all I had. ~ Michel Houellebecq,
322:In the end, there is only time for love. ~ Ren e Ahdieh,
323:In the end, the work shows if you're good. ~ Scott Caan,
324:In the end, we'll all become stories. ~ Margaret Atwood,
325:In the end, what would Michele’s life be? A ~ Leon Uris,
326:Is this the end of America? Is it? ~ Alexandra Sokoloff,
327:It's not the end. It's the beginning. ~ Stephenie Meyer,
328:I want your world to begin and end with me. ~ E L James,
329:Magnus: All dreams end when you wake. ~ Cassandra Clare,
330:O happiness! our being's end and aim! ~ Alexander Pope,
331:Only God can write the end of your story. ~ Mitch Albom,
332:Our life must once have end; in vain we fly ~ Lucretius,
333:Shoes are real. Money is an end result. ~ Peter Drucker,
334:That smile could end wars and cure cancer. ~ John Green,
335:The end of a life is always vivifying. ~ Samuel Beckett,
336:The end of culture is right living ~ W Somerset Maugham,
337:The end was contained in the beginning. ~ George Orwell,
338:The things you own end up owning you. ~ Chuck Palahniuk,
339:We are not the end of the gospel; God is. ~ David Platt,
340:Where does fiction end and reality begin? ~ Dean Koontz,
341:You chose me, I chose you. End of story. ~ Shelly Crane,
342:Your rights end where my nose begins. ~ Abraham Lincoln,
343:All lives end, but not all conclude. ~ S ren Kierkegaard,
344:Being a good company is an end in itself. ~ Ben Horowitz,
345:End of a matter is better than its beginning ~ Anonymous,
346:Failure is a detour, not a dead-end street. ~ Zig Ziglar,
347:Freedom is yours when you end the battle. ~ Vadim Zeland,
348:God won't tie your soul to a dead-end dream. ~ Lou Engle,
349:Hate doesn't end hate. Love ends hate. ~ Andrew Garfield,
350:I distress you; I draw fast to an end. ~ Charles Dickens,
351:I'm afraid of how this is going to end. ~ Colleen Hoover,
352:I’m afraid of how this is going to end. ~ Colleen Hoover,
353:In our beginnings lies our journey's end. ~ Kofi Awoonor,
354:In the end, the body betrayed everyone. ~ Gail Tsukiyama,
355:I perfectly feele even at my fingers end. ~ John Heywood,
356:It will come all right in the end. ~ Sri Ramana Maharshi,
357:Leaving isn’t always the end of loving. ~ Suanne Laqueur,
358:Life begins at the end of your comfort zone. ~ Anonymous,
359:LIFE BEGINS AT THE END OF YOUR COMFORT ZONE ~ Ogden Nash,
360:Life has to end," she said. "Love doesn't. ~ Mitch Albom,
361:Love-quarrels oft in pleasing concord end. ~ John Milton,
362:Stupidity will end human kind, mark my words ~ V F Mason,
363:The day's at end and there's nowhere to go, ~ Allen Tate,
364:The end is important in all things. ~ Yamamoto Tsunetomo,
365:The end of desire is the end of sorrow. ~ Gautama Buddha,
366:The end of pain we take as happiness. ~ Giacomo Leopardi,
367:There is, in the end, the letting go. ~ Marya Hornbacher,
368:There is no end to the deceits of the past. ~ Vernon Lee,
369:There is no worse death than the end of hope. ~ Pelagius,
370:There's no war that will end all wars. ~ Haruki Murakami,
371:The things you own, end up owning you. ~ Chuck Palahniuk,
372:The whole end of speech is to be understood. ~ Confucius,
373:They were an unworthy means to a worthy end. ~ C D Reiss,
374:Year's end still in straw hat and sandals ~ Matsuo Basho,
375:You don’t want to end up in Troy,” the ~ Gary Shteyngart,
376:You put the emphasis on life at the end ~ Colleen Hoover,
377:You're his rainbow at the end of the storm. ~ Lola Stark,
378:All dreams have to come to an end. ~ Timoth e de Fombelle,
379:At the end of every road you meet yourself. ~ S N Behrman,
380:Avoidance always prolongs pain, in the end. ~ Henry Cloud,
381:be in touch before the end of the day. ~ Robert Muchamore,
382:By Diverse Means We Arrive at the Same End. ~ Amor Towles,
383:Death is not the end. It is a midway state. ~ Darren Shan,
384:Defeat is not an option. Period. The End. ~ Charlie Sheen,
385:Everyone wants to own the end of the world. ~ Don DeLillo,
386:Every science has a beginning but no end. ~ Anton Chekhov,
387:If a string has one end, it has another. ~ Gautama Buddha,
388:In the end we always wear out our worries. ~ Stephen King,
389:It was not an end, it was a beginging ~ Madeleine L Engle,
390:Where did fear end and wonder begin? ~ Adam Nevill,
391:Jeg er ikke frisk andre Steder end i Hodet. ~ Knut Hamsun,
392:Life begins at the end of your comfort zone. ~ K Bromberg,
393:Music is your only friend until the end... ~ Jim Morrison,
394:No good end exists for any dictator! ~ Mehmet Murat ildan,
395:Nostalgia was the end—everyone knew that. ~ Jennifer Egan,
396:Our legislative victory - an end to earmarks. ~ Rand Paul,
397:Prayer does nothing to alleviate suffering. ~ Sh saku End,
398:Stay awhile that we may make an end the sooner. ~ Moliere,
399:The end is important in all things. ~ Yamamoto Tsunetomo,
400:The end is nigh. The end is so fucking nigh. ~ A R Kahler,
401:The end of the world can be cozy at times. ~ Mohsin Hamid,
402:The foolish rush to end their lives. ~ Christine de Pizan,
403:There is a rainbow at the end of the storm. ~ Dwane Casey,
404:The things you own end up owning you ~ Krystal Sutherland,
405:The world exists to end up in a book. ~ Stephane Mallarme,
406:Trickster, love will be the end of you. ~ Michael Buckley,
407:War would end if the dead could return. ~ Stanley Baldwin,
408:Who knows but the world may end tonight ~ Robert Browning,
409:You'll be glad too, when the end comes. ~ Agatha Christie,
410:You need to shower at the end of the day. ~ Margot Robbie,
411:All comes out even at the end of the day. ~ Thomas Carlyle,
412:Anime is not the end. Don't stop believing. ~ Hiro Mashima,
413:Attempt the end and never stand to doubt; ~ Robert Herrick,
414:At the end of the day, I only trust my family. ~ Ali Lohan,
415:At the end of the day it's the end of the day. ~ Bob Saget,
416:At the end of the day I want to wear everything. ~ Pusha T,
417:At the end, regret only what you didn't do. ~ Charlie Rose,
418:At the games end we shall see who gaines. ~ George Herbert,
419:But a tedious way to a grievous end(745); ~ Richard Baxter,
420:Death is the end of every worldly pain. ~ Geoffrey Chaucer,
421:End times aren't supposed to be very pretty. ~ Lauren Kate,
422:Even the most beautiful legs end somewhere. ~ Julian Tuwim,
423:Everybody wants to own the end of the world. ~ Don DeLillo,
424:Everything has to come to an end, sometime. ~ L Frank Baum,
425:Every winning streak will have to end sometime. ~ Jahangir,
426:First loves seldom end up being last loves, ~ Terry M West,
427:Give up learning, and put an end to your troubles. ~ Laozi,
428:Go on till you come to the end; then stop. ~ Lewis Carroll,
429:He that endureth to the end, shall be saved. ~ Steve Berry,
430:I'm a businesswoman at the end of the day. ~ Melanie Brown,
431:In the end, all that's left is an echo. ~ Kimberly Derting,
432:In the end, if you stay happy, you win. ~ Michael A Singer,
433:In the end, rational policy is always good. ~ Paul Keating,
434:In the end, we know God as unknown. ~ Saint Thomas Aquinas,
435:In the end, your integrity is all you've got. ~ Jack Welch,
436:It was not an end, it was a beginning. ~ Madeleine L Engle,
437:Laugh up to the end
and
through it. ~ Hosho McCreesh,
438:Life - give me life until the end, ~ William Ernest Henley,
439:None of us will make it to the end. ~ Carmen Maria Machado,
440:Only the dead have seen the end of war. ~ George Santayana,
441:Partisanship must end at the waters edge. ~ Harry S Truman,
442:Passion, not pedigree, will win in the end. ~ Jon Bon Jovi,
443:Praise day at night, and life at the end. ~ George Herbert,
444:Reading's my reward at the end of the day ~ Cheryl Strayed,
445:Silas came back at the the end of the month. ~ Neil Gaiman,
446:The beauty of things must be that they end. ~ Jack Kerouac,
447:The problem with books is that they end. ~ Caroline Kepnes,
448:there is an end for women worse than death. ~ Maria Hummel,
449:There is no end of things in the heart. ~ Michael Connelly,
450:The universe has no beginning or end, and ~ Eben Alexander,
451:The world is coming to an end. Please log off. ~ Bob Irwin,
452:The world, you tell yourself, will never end. ~ Junot D az,
453:We're all bitches in the end, aren't we... ~ Gillian Flynn,
454:Who will wake up at the end of my dream? ~ Jacques Roubaud,
455:All the hardship, in the end, was worth it. ~ Pittacus Lore,
456:At the end of the day, I'm a human being. ~ Quinton Jackson,
457:Better never begin than never make an end. ~ George Herbert,
458:Chart positions aren't the be all and end all. ~ Chris Lowe,
459:Every end is the beginning of something else. ~ M L Stedman,
460:Every meal should end with something sweet. ~ Robert Irvine,
461:Failure usually works for me in the end. ~ David Hasselhoff,
462:Find the journey's end in every step. ~ Ralph Waldo Emerson,
463:For a moment this good time would never end ~ Dave Matthews,
464:If we don't end war, war will end us. ~ Winston S Churchill,
465:I guess I don't believe that death is the end. ~ Pam Dawber,
466:In the end, all solutions are temporary. ~ Garrison Keillor,
467:In the end, everyone loses everyone. ~ Jonathan Safran Foer,
468:In the end they'll judge me anyway, so whatever. ~ Kid Cudi,
469:I see light at the end of the tunnel. ~ Walt Whitman Rostow,
470:I see the beginning.
And I see the end. ~ Sierra Simone,
471:Reading’s my reward at the end of the day, ~ Cheryl Strayed,
472:Take care with the end as you do with the beginning ~ Laozi,
473:The journey is always better than the end. ~ Robin S Sharma,
474:There's always a rainbow at the end of every rain. ~ Prince,
475:There was no end to the wonders of magic. ~ Liesl Shurtliff,
476:The story that I love you, it has no end. ~ Cassandra Clare,
477:The world began in hazard and will end in it. ~ John Fowles,
478:To Pemberley, therefore, they were to go. END ~ Jane Austen,
479:When will all the rhetorical questions end? ~ George Carlin,
480:Where does a city begin? Where does it end? ~ J M McDermott,
481:Where does discretion end, and avarice begin? ~ Jane Austen,
482:Zealous in the commencement, careless in the end. ~ Tacitus,
483:Apostate, still thou err'st, nor end wilt find ~ John Milton,
484:Ask for what end the heavenly bodies shine, ~ Alexander Pope,
485:Beauty is how objects end. Beauty is death. ~ Timothy Morton,
486:Because we all end up in the dirt at the end. ~ Chuck Wendig,
487:By Diverse Means We Arrive at the Same End The ~ Amor Towles,
488:Death is not the end. Not for the everliving. ~ David Guymer,
489:Everything but the truth goes away in the end. ~ Emily Henry,
490:FLOOM! I hit the water. Then I died. The end. ~ Rick Riordan,
491:If you know everything, it's the end, no? ~ Delphine Arnault,
492:In every death, a busy world comes to an end. ~ Mason Cooley,
493:In the end, all you have is your reputation. ~ Oprah Winfrey,
494:In the end, everyone can do without fathers ~ Salman Rushdie,
495:In the end, life makes victims of us all. ~ Sherrilyn Kenyon,
496:Is there no end to this escalation of desire? ~ Marya Mannes,
497:I was probably cool around the end of 2002. ~ Martin Freeman,
498:Satori has no beginning; practice has not end! ~ Kodo Sawaki,
499:Sir, there is no end of negative criticism. ~ Samuel Johnson,
500:that makes the hair on my arms stand on end. ~ J A Templeton,
501:The age of Grisha power is coming to an end. ~ Leigh Bardugo,
502:the end, he, too, was returned to Argentina. ~ W E B Griffin,
503:the end, Mr Cantor could be out of a job because ~ Anonymous,
504:The end of starvation is quite delicious. ~ Lisa Renee Jones,
505:The end of the play is kind of the beginning. ~ Michael Urie,
506:The good is the end toward which all things tend. ~ Boethius,
507:The most terrible things end, at last. ~ James Theodore Bent,
508:There is no end to the wonders of the universe. ~ The Mother,
509:The war will end one day. Wars always do. ~ Scott Westerfeld,
510:time was a suggestion, and the end a choice. ~ Camille Pag n,
511:True stories do not always end,’ Sumanguru ~ Hannu Rajaniemi,
512:Unshined shoes are the end of civilization. ~ Diana Vreeland,
513:War can't end terrorism. War is terrorism. ~ Philip Berrigan,
514:Whatever good things we build end up building us. ~ Jim Rohn,
515:Where does love end and madness begin, ~ Jan Philipp Sendker,
516:Yoga is only a means and not the end. ~ Paramhansa Yogananda,
517:You know, learning doesn't end in the classroom. ~ E C Myers,
518:A bend in the road is not the end of the road. ~ Helen Keller,
519:And knowledge management is a means, not an end. ~ Bill Gates,
520:And the great Now What stretching without end. ~ Lauren Groff,
521:At the end of reasons comes persuasion. ~ Ludwig Wittgenstein,
522:At the end of the day, it's all about money. ~ Garry Kasparov,
523:Begin with another's to end with your own. ~ Baltasar Gracian,
524:Better is the end of a matter than its beginning. ~ Anonymous,
525:But the one who endures to the end will be saved. ~ Anonymous,
526:Cinema is always a political art, at the end. ~ Pablo Larrain,
527:Clarisse was a stubborn idiot. End of story. I ~ Rick Riordan,
528:Culture is always about politics in the end. ~ Yasmina Khadra,
529:Even now I am full of hope, but the end lies in God. ~ Pindar,
530:Every moment a beginning. Every moment an end. ~ Mark Salzman,
531:Everything that has a beginning comes to an end. ~ Quintilian,
532:Hallucination is a raw climb to a dead end. ~ Akiane Kramarik,
533:History does not end; it runs in cycles. The ~ Garry Kasparov,
534:I know what happens a the end of falling-landing ~ John Green,
535:I’m alone. I’m going to end up dying alone. ~ Nicholas Sparks,
536:Independence in the end is the fruit of injustice. ~ Voltaire,
537:In the end all collaborations are love stories. ~ Twyla Tharp,
538:In the end, climate change is a math problem. ~ Bill McKibben,
539:In the end, it’s all a question of balance. ~ Rohinton Mistry,
540:In the end, the sum of my vices is all me. ~ Melina Marchetta,
541:In the end, what matters is this: I survived. ~ Gail Honeyman,
542:In the end you’ll see you won’t stop me. ~ Christina Aguilera,
543:in turn, had agreed to end the continuing ~ Sharon Kay Penman,
544:It is the end that crowns us, not the fight. ~ Robert Herrick,
545:I was moved no end by the work of LaVern Baker. ~ Johnnie Ray,
546:Love does not end when we don't see each other. ~ Sarah Miles,
547:Misery is the end of those with unbridled mouths. ~ Euripides,
548:Nights in white satin never reaching the end ~ Justin Hayward,
549:Pippin: I didn't think it would end this way. ~ J R R Tolkien,
550:Since luck's a nine days' wonder, wait their end. ~ Euripides,
551:Sweet Thames, run softly till I end my song. ~ Edmund Spenser,
552:The actor here acts you, and that's an end to it! ~ Anonymous,
553:The beginning is the promise of the end. ~ Henry Ward Beecher,
554:The only way to end grief was to go through it. ~ Holly Black,
555:There are no shortcuts because there is no end ~ Kyuzo Mifune,
556:The supreme end is the freedom of the spirit. ~ Sri Aurobindo,
557:They always say the hottest love has the coldest end. ~ Drake,
558:Truth is truth to the end of reckoning. ~ William Shakespeare,
559:Well -- I'm an outsider to the end of my days! ~ Thomas Hardy,
560:When I struggle to be terse, I end by being obscure. ~ Horace,
561:When Slenderman screams, the world will end. ~ Jack Goldstein,
562:Will you stay with me?"
"Until the very end. ~ J K Rowling,
563:win before the end of the year with the release ~ Marie Force,
564:Wondering, and of my wonder finding no end. ~ Charlotte Bront,
565:A beginning is the end of something, always. ~ Spider Robinson,
566:A dead end street is a good place to turn around. ~ Naomi Judd,
567:All works of art should begin... at the end. ~ Edgar Allan Poe,
568:Conscious thought is the tidying up at the end. ~ Mason Cooley,
569:Death is not an end. It is a new impulse. ~ Henry Ward Beecher,
570:Don’t desire anything except the end of desire. ~ Steve Taylor,
571:Every new beginning comes from other beginning’s end. ~ Seneca,
572:Everything ends badly, otherwise it would not end. ~ Lou Holtz,
573:He stands, too, kisses the end of my nose. ~ Barbara A Shapiro,
574:He that is hard to please, may get nothing in the end. ~ Aesop,
575:I am sure that you will never end war with wars. ~ Nancy Astor,
576:I can see the carrot at the end of the tunnel. ~ Stuart Pearce,
577:I know what happens a the end of falling-landing. ~ John Green,
578:In everything one must consider the end. ~ Jean de La Fontaine,
579:In the end one experiences only oneself. ~ Friedrich Nietzsche,
580:In the end one only experiences oneself. ~ Friedrich Nietzsche,
581:IS THE END IN SIGHT FOR THEORETICAL PHYSICS? ~ Stephen Hawking,
582:I teach about suffering and the way to end it ~ Gautama Buddha,
583:It's mighty funny. The end of time has just begun. ~ Bob Dylan,
584:It was like standing at the end of everything. ~ Leigh Bardugo,
585:I will walk to the end with my SS501 members. ~ Kim Hyun joong,
586:Just because it’s over doesn’t mean it’s the end. ~ M R Forbes,
587:Just because it’s the end doesn’t mean it’s over. ~ M R Forbes,
588:Lies don't end relationships the truth does. ~ Shannon L Alder,
589:Logic is the beginning of wisdom, not the end. ~ Leonard Nimoy,
590:Love is like war, Easy to begin but hard to end... ~ Anonymous,
591:Only the dead have seen the end of the war. ~ George Santayana,
592:Sometimes our heroes don't make it to the end. ~ Leigh Bardugo,
593:Sometimes our heroes don’t make it to the end. ~ Leigh Bardugo,
594:Still, in the end, we all die just the same. ~ Haruki Murakami,
595:Suffering is against the Way. Let us end you. ~ Nnedi Okorafor,
596:Take care with the end as you do with the beginning. ~ Lao Tzu,
597:The end is where we start from. T.S. Eliot ~ Eugene H Peterson,
598:The end of the world begins the moment you die. ~ Billy Graham,
599:the Great De-evolution signaled an end to war. ~ Chris Dietzel,
600:then smiles. “Well, if I end up going to the ~ Suzanne Collins,
601:The real deal is always going to win in the end. ~ Bill Hybels,
602:The test of true competence is the end result. ~ L Ron Hubbard,
603:The things you own end up owning you. ~ Joshua Fields Millburn,
604:The true end of tragedy is to purify the passions. ~ Aristotle,
605:This is so sweet I’m going to end up diabetic. ~ Kalayna Price,
606:This was it. The beginning of the blasted end. ~ Fisher Amelie,
607:Today everything exists to end in a photograph. ~ Susan Sontag,
608:Visualize the end, and start at the beginning. ~ Carolyn Brown,
609:We are all strangers to each other in the end. ~ Julie Buxbaum,
610:When the end comes, I will meet it raging. ~ George R R Martin,
611:Would you say there's any end in sight, Charlie? ~ Kevin Barry,
612:You know where nice people end up? On welfare. ~ Kelly Cutrone,
613:13But the one who endures to the end will be saved. ~ Anonymous,
614:All troubles come to an end when the ego dies ~ Sri Ramakrishna,
615:A love that can end has never been real.’   – ~ Melissa McPhail,
616:Americans are good at herding Bison. The end. ~ Jeremy Clarkson,
617:and work meant an end to my diet of lotus flowers. ~ James Lear,
618:At last there is light at the end of the tunnel. ~ Joseph Alsop,
619:At the end, excitement maintained its hysteria. ~ Jerry Coleman,
620:Death isn't the end, it's the beginning. ~ Jennifer Love Hewitt,
621:Don’t think about the end—think about surviving. ~ Ryan Holiday,
622:Eternity is really long, especially near the end. ~ Woody Allen,
623:Every weakness contains within itself a strength. ~ Sh saku End,
624:extruding Botox at one end and burkas at the other. ~ Anonymous,
625:First rule, stick them with the pointy end! ~ George R R Martin,
626:Freedom is not an end. Freedom is a beginning. ~ Benazir Bhutto,
627:Going down in history is a dead end pursuit ~ Benny Bellamacina,
628:Hiding and waiting
For the worst
Or the end ~ Kim Holden,
629:Hooray! Hooray! The end of the world has been postponed! ~ Herg,
630:I'll get you naked by the end of this song. ~ Justin Timberlake,
631:In the end it doesn't matter what you do. ~ Harrison Birtwistle,
632:It is the beginning of the end. ~ Charles Maurice de Talleyrand,
633:It's never too late to try to end a conflict. ~ Chris Alexander,
634:It's stasis that kills you off in the end, not ambition. ~ Bono,
635:It's the end. But the moment has been prepared for. ~ Tom Baker,
636:It was an end to shame, he thought with exaltation. ~ Anonymous,
637:It was the pot of weapon at the end of the rainbow. ~ Lia Habel,
638:Learning . . . is - also an end in itself. ~ Robert A Heinlein,
639:Life's but a means unto an end, that end, ~ Philip James Bailey,
640:Nothing’s worse than a story without an end. ~ Samantha Shannon,
641:Relationships end, but they don't end your life. ~ Steve Martin,
642:Strange and ironic, it will end the same way. ~ Dante Alighieri,
643:That day at school I prayed for the world to end. ~ Dave Pelzer,
644:That which has a beginning must also end. ~ Sri Ramana Maharshi,
645:The death of the forest is the end of our life. ~ Dorothy Stang,
646:The end is in the beginning and lies far ahead. ~ Ralph Ellison,
647:The end is in the beginning and yet you go on. ~ Samuel Beckett,
648:The end of a matter is better than its beginning ~ John Herrick,
649:The happiness of society is the end of government. ~ John Adams,
650:The improved means to the unimproved end. ~ Henry David Thoreau,
651:The journey is more important than where you end up. ~ Jessie J,
652:There is no pot of gold at the end of the rainbow ~ Karen Black,
653:The world will end but love and music will endure ~ Cindy Miles,
654:Wanting leads to more wanting. Desire has no end. ~ Nicola Yoon,
655:What counts in the end is what the government does. ~ Ai Weiwei,
656:All good things in life start or end with messes. ~ Katee Robert,
657:All knowledge meets an end at the question '...Why? ~ Criss Jami,
658:And that was the end of the beginning of that ~ Ernest Hemingway,
659:At the End of the Day, at Least You Have Family ~ Justin Halpern,
660:But doesn’t all deception end in disappointment? ~ Sascha Arango,
661:But he wasn’t a godsend at all. He was God’s end. ~ James Morris,
662:Change is the end result of all true learning. ~ Leo F Buscaglia,
663:Coercion cannot but result in chaos in the end. ~ Mahatma Gandhi,
664:End of Construction - Thank you for your patience. ~ Ruth Graham,
665:Everything is temporary. Everything is bound to end. ~ Keren Ann,
666:For what I will, I will, and there an end. ~ William Shakespeare,
667:Holding out for a hero 'til the end of the night! ~ Bonnie Tyler,
668:Hooray! Hooray! The end of the world has been postponed! ~ Herge,
669:hundred years. The end of a place Shan had come ~ Eliot Pattison,
670:I am, at the end of the day, a guy who loves story. ~ Max Landis,
671:If the end does not justify the means - what can? ~ Edward Abbey,
672:Imagination at wit's end spreads its sad wings. ~ Samuel Beckett,
673:Imperfection is an end. Perfection is only an aim. ~ Ivor Cutler,
674:In everything we ought to look at the end. ~ Jean de La Fontaine,
675:In the end, it's only the moments that we have. ~ Susan Vreeland,
676:...in the end, we all die. But we don't die equal. ~ David Estes,
677:I think dry nanotechnology is probably a dead-end. ~ Rudy Rucker,
678:It was all about control, in the end, and I had it. ~ Megan Hart,
679:i will. and this will end. — closure | dankyes ~ Nayyirah Waheed,
680:Jesus became real when … I came to the end of me. ~ Kyle Idleman,
681:[Marriage is] a world-without-end bargain. ~ William Shakespeare,
682:Maybe the light's at the other end of the tunnel. ~ Ben Fountain,
683:Me, myself and I. That's all I got in the end. ~ Beyonce Knowles,
684:People are linked together by enmity than by love. ~ Sh saku End,
685:Remember all fairy tales end at some point. ~ Melissa de la Cruz,
686:She was a river or the sea, he could end here. ~ Guy Gavriel Kay,
687:Somehow we all end up paying for what we do. ~ William J Clinton,
688:Sometimes your heart can lead you to a dead end. ~ Chetan Bhagat,
689:Sweet is the death that taketh end by love. ~ Francesco Petrarca,
690:The end always happens faster than you think. ~ Charlie Fletcher,
691:The end of a dissolute life is a desperate death. ~ Wilfred Bion,
692:The end of all wisdom is love, love, love. ~ Sri Ramana Maharshi,
693:The end of a picture is always an end of a life. ~ Sam Peckinpah,
694:The end / of passion / may refashion / a friend. ~ Mona Van Duyn,
695:The end-of-summer winds make people restless. ~ Sebastian Faulks,
696:There's no end to suspicion once you get going. ~ Koushun Takami,
697:There ya go, end of the universe, butterfingers. ~ David Tennant,
698:The traveller has reached the end of the journey! ~ Edmund Burke,
699:The weakest are always the cruelest,
in the end. ~ Megan Derr,
700:They were close to the end of the beginning . . . ~ Stephen King,
701:try me on any day that doesn't end in y - Jace ~ Cassandra Clare,
702:War will end when people stop showing up for it. ~ George Carlin,
703:Water is a means to an end, not an end in itself. ~ Peter Gleick,
704:When great questions end, little parties begin. ~ Walter Bagehot,
705:When the end is lawful the means are also lawful, ~ Len Deighton,
706:When you come to the end, that's where God begins. ~ Mitch Albom,
707:When you come to the end, that’s where God begins. ~ Mitch Albom,
708:Willful blindness sees no end of damage done. ~ Stephen Richards,
709:A Hospital isn't any place to end up being sick. ~ Samuel Goldwyn,
710:All growth starts at the end of your comfort zone. ~ Tony Robbins,
711:All true stories begin and end in a cemetery. ~ Carlos Ruiz Zaf n,
712:And then, like the end of a kiss, he was himself. ~ Miles Cameron,
713:At the end of your life, you're lucky if you die. ~ Bret McKenzie,
714:Charity begins at home, but should not end there. ~ Thomas Fuller,
715:Courage overrides self-doubt, but does not end it. ~ Mason Cooley,
716:Dreams always end before you kill the last person. ~ Steve Aylett,
717:Every time I end a book, I look down at myself. ~ Jamaica Kincaid,
718:Have faith and pursue the unknown end. ~ Oliver Wendell Holmes Sr,
719:He wanted to end it on his terms, that’s all. . . . ~ J K Rowling,
720:How can a story end happily if there is no love? ~ Kate DiCamillo,
721:I am interested in people who swim in the deep end. ~ Amy Poehler,
722:I believe that in the end the truth will conquer. ~ John Wycliffe,
723:I don’t know what the end result is going to be, and ~ David Bell,
724:If we don’t end war, war will end us. —H. G. Wells ~ Ernest Cline,
725:I intend to end the something for nothing culture ~ David Cameron,
726:I'm a romantic fool. I always end up getting hurt. ~ Isaac Hanson,
727:I'm used to people clapping at the end of the movie. ~ Will Smith,
728:It doesn’t matter what you are ranked until the end. ~ Nick Saban,
729:It is only a fairy tale. They always end sadly. ~ Mercedes Lackey,
730:It's not victory if it doesn't end the war. ~ Michel de Montaigne,
731:It's so hard to figure out how to end a TV show. ~ Scott Aukerman,
732:Laugh with me, Love with me .. No beginning, No end ~ Carian Cole,
733:Let the end and the means be joined into one. ~ Swami Vivekananda,
734:Life begins at the end of our comfort zone. ~ Neale Donald Walsch,
735:Modus in rebus there must be an end of things. ~ Sherrilyn Kenyon,
736:Political cartoons are the ass-end of the artform ~ Ivan Brunetti,
737:Real lives have no end. Real books have no end. ~ J M G Le Clezio,
738:Real lives have no end. Real books have no end. ~ J M G Le Cl zio,
739:Some of the best mysteries end in a love story. ~ Shannon L Alder,
740:Successful action tends to become an end in itself. ~ Eric Hoffer,
741:The end of health or of vigor is sad. [p. 149] ~ Sylvia Boorstein,
742:The end of wisdom is consultation and deliberation. ~ Demosthenes,
743:The long road hurried to nowhere and had no end. ~ Peter S Beagle,
744:There is no happy land. There is no end to hunger. ~ Thomas Wolfe,
745:The things you own end you own end up owing you ~ Chuck Palahniuk,
746:The wait is long, my dream of you does not end. ~ Nuala O Faolain,
747:They say all things end. But I say all things begin. ~ John Shors,
748:They say there are no atheists at the end of a gun. ~ Liam Pieper,
749:Things start out as hopes and end up as habits. ~ Lillian Hellman,
750:This is not the end its only the begninning ~ Winston S Churchill,
751:Those who marry for money end up EARNING it anyway. ~ Phil McGraw,
752:Waiting for the end, boys, waiting for the end. ~ William Empson,
753:weeks, by the end of June it had stretched to almost ~ Robyn Carr,
754:We ought to consider the end in everything. ~ Jean de La Fontaine,
755:We reached the end of the tunnel together, and ~ Charlaine Harris,
756:What a thing friendship is - World without end. ~ Robert Browning,
757:When he died he would not end. The world would end. ~ Don DeLillo,
758:Wherever you end up, I wish you clear skies. Always. ~ Wendy Mass,
759:Yeah, Golden Spoon. It’s comfort food, but high end. ~ Ella Goode,
760:Yoga is almost like music in a way; there's no end to it. ~ Sting,
761:You can insist on a different end to the story. ~ Monica Lewinsky,
762:And strangely fold the hours as the end draws near. ~ Laini Taylor,
763:An unusual beginning must have an unusual end. ~ Mikhail Lermontov,
764:At the end of the day, you're just phonograph records. ~ Tom Petty,
765:Civilization is coming to an end, you understand. ~ Dorothy Parker,
766:containing a single person strapped into a high-end ~ Ernest Cline,
767:Decades go faster toward the end of a century. ~ Hortense Calisher,
768:Don’t people always feel better just before the end? ~ Henry James,
769:Down, down, down! Would the fall never come to an end? ~ Anonymous,
770:Heaven is important, but its not the end of the world ~ N T Wright,
771:Here is a hall without exit, a tunnel without end. ~ Truman Capote,
772:He who wills the end wills the means also, ~ Jean Jacques Rousseau,
773:History has not come to an end with Western rule. The ~ Ian Morris,
774:I chose you, Clara, and you chose me. End of story. ~ Shelly Crane,
775:If a relationship is founded on love it doesn't end ~ Rosanne Cash,
776:If we know how to adapt, we end up being superior. ~ Ming Dao Deng,
777:If you end up going to prom, save me a dance, okay? ~ Cynthia Hand,
778:I have spent my life resisting the desire to end it. ~ Franz Kafka,
779:Just what you want to be, you will be in the end. ~ Justin Hayward,
780:Laugh with me, Love with me ... No beginning, No end ~ Carian Cole,
781:Letting events end is not rude. Everything ends. ~ Mallory Ortberg,
782:Life begins at the end of your comfort zone. ~ Neale Donald Walsch,
783:Life has a higher end, than to be amused ~ William Ellery Channing,
784:Love doesn't begin and end with some online status. ~ Adam Silvera,
785:Love is not wanting the thing you love to ever end. ~ Brock Clarke,
786:Maybe you'll end up like me, a hobo with a shotgun. ~ Rutger Hauer,
787:Meanwhile, the Bush dynasty comes to an official end. ~ Chuck Todd,
788:My mom tried everything to console her, food… The end. ~ Anonymous,
789:nothing is real that does not end on the streets. ~ Timothy Snyder,
790:Separation is not the end of love; it creates love. ~ Nancy Friday,
791:Simply to end ure," she says, "is to triumph. ~ Patricia McCormick,
792:The earth is not just for the clever and the strong. ~ Sh saku End,
793:The end of an ox is beef, the end of a lie is grief. ~ Manu Joseph,
794:The end of the world made gelato taste a lot better ~ Rick Riordan,
795:The future is uncertain but the end is always near. ~ Jim Morrison,
796:The great end of life is not knowledge but action. ~ Thomas Huxley,
797:The only end some things have is the end you give em. ~ Tim Winton,
798:The only way was forward, whatever lay at the end. ~ Robert Jordan,
799:The present is the only thing that has no end. ~ Erwin Schrodinger,
800:There is no end to the power a man can obtain. ~ Swami Vivekananda,
801:The ultimate end of any ideology is totalitarianism. ~ Tom Robbins,
802:The violence at the end is about personal torture. ~ Shane Meadows,
803:Things couldn't end if she didn't let them begin. ~ Samantha Sotto,
804:Trust the zealots to start with God and end with shit. ~ Anonymous,
805:... waiting for the spell to end, as all spells must. ~ Angie Sage,
806:We're all equally important at the end of the day. ~ Vince Staples,
807:Where laws end, tyranny begins. ~ William Pitt 1st Earl of Chatham,
808:You're gonna know my name by the end of the night. ~ Gary Clark Jr,
809:And then we end- we end where we started. Just us. ~ Krista Ritchie,
810:At the end of the day, I remain a country boy inside. ~ Tahar Rahim,
811:Be steadfast to the end: go with tenacity! ~ Ernest Agyemang Yeboah,
812:but in the end all things work together for good. ~ Louis Zamperini,
813:But that’s the trouble with moments—they end. ~Narrator ~ S M Boyce,
814:Endure to the End ~ The Church of Jesus Christ of Latter day Saints,
815:Every new beginning comes from some other beginning's end. ~ Seneca,
816:Every pleasure is most valued when it is coming to an end. ~ Seneca,
817:Every pleasure is most valued when it is coming to an end? ~ Seneca,
818:Hastiness is the beginning of wrath, and its end repentance. ~ Ovid,
819:Heaven is important, but its not the end of the world. ~ N T Wright,
820:His trip to see his father had come to an abrupt end. ~ Morgan Rice,
821:Holiness, not happiness, is the chief end of man. ~ Oswald Chambers,
822:I always end up where the road I’ve chosen takes me. ~ Andy Stanley,
823:I am interested in people who swim in the deep end. I ~ Amy Poehler,
824:I desire the things that will destroy me in the end. ~ Sylvia Plath,
825:If there's any answer, maybe love can end the madness ~ Carole King,
826:If you start with a bang, you won't end with a whimper. ~ T S Eliot,
827:I like no endings. I like things that don't end. ~ Becky Albertalli,
828:I'm completely optimistic - I know the end is coming! ~ Lydia Lunch,
829:In the end, every hypochondriac is his own prophet. ~ Robert Lowell,
830:In the end, everyone must come to Arunachala. ~ Sri Ramana Maharshi,
831:I really like people. But I don't know how it will end. ~ Tom Drury,
832:I want to be your end, but you gotta let it begin. ~ Colleen Hoover,
833:Karate is a defensive art from beginning to end. ~ Gichin Funakoshi,
834:Music is a labyrinth with no beginning and no end, ~ Pierre Boulez,
835:Muzzle a dog and he will bark out of the other end. ~ Malcolm Lowry,
836:Never give up. In the end it'll all be worth it. ~ Leighton Meester,
837:No man's fortune can be an end worthy of his being. ~ Francis Bacon,
838:Of writing many books there is no end. ~ Elizabeth Barrett Browning,
839:People will always show their true selves in the end. ~ Leona Lewis,
840:Pleasure is the beginning and the end of living happily. ~ Epicurus,
841:said, the artwork that was signed off at the end of ~ Gail Honeyman,
842:That was the end of it.
Lights out.
For ever. ~ Ozzy Osbourne,
843:The beginning and the end of the tango is the walk. ~ Robert Duvall,
844:...the beginning is where the end gets born. ~ Catherynne M Valente,
845:The business end of business has never interested me. ~ Hugh Hefner,
846:The desire to know your own soul will end all other desires. ~ Rumi,
847:The end of spring- the poet is brooding about editors. ~ Yosa Buson,
848:The end of wondering, he thought, but not of wonder. ~ Laini Taylor,
849:The end-purpose of all art is enjoyment! ~ Gotthold Ephraim Lessing,
850:The merit in action lies in finishing it to the end. ~ Genghis Khan,
851:The present is the only things that has no end. ~ Erwin Schr dinger,
852:There is no end to what can be said about the world ~ Julia Alvarez,
853:We don't meditate to see heaven, but to end suffering. ~ Ajahn Chah,
854:We fight, we dare, we end our hunger for justice. ~ Suzanne Collins,
855:Whatever tension is on set can end up on your face. ~ Lauren Hutton,
856:Who am I? And how, I wonder, will this story end? ~ Nicholas Sparks,
857:With the catching end the pleasures of the chase. ~ Abraham Lincoln,
858:You got to get through it to get to the end of it ~ Suzanne Collins,
859:You’re my beginning, my end. You’re my everything. ~ Pepper Winters,
860:And then we end- we end where we started. 
Just us. ~ Krista Ritchie,
861:And they all lived happily to the end of their days. ~ Marissa Meyer,
862:A people that loves freedom will in the end be free. ~ Simon Bolivar,
863:a raw string cannot end in an odd number of backslashes. ~ Mark Lutz,
864:Autumn is as joyful and sweet as an untimely end. ~ Remy de Gourmont,
865:Autumn is as joyful and sweet as an untimely end. ~ R my de Gourmont,
866:Begin at the beginning, go on until the end, then stop. ~ Mark Twain,
867:But that’s the trouble with moments—they end." ~Narrator ~ S M Boyce,
868:Completion is a goal, but we hope it is never the end. ~ Sarah Lewis,
869:Death ends a life. But it doesn't end a relationship. ~ Hal Holbrook,
870:Even the darkest night will end and the sun will rise. ~ Victor Hugo,
871:Forced explanations often end in a distortion of lies. ~ Osamu Dazai,
872:God just spoke to me. He says the End of Days begins now. ~ Susan Ee,
873:Good things don't end in -eum; they end in -mania or -teria. ~ Homer,
874:Happiness is not the end of life: character is. ~ Henry Ward Beecher,
875:He must play the game of survival until the very end. ~ Iris Murdoch,
876:hundred yards from the north end of Main Street. Further ~ Lee Child,
877:I expect I shall be a student to the end of my days. ~ Anton Chekhov,
878:If it's bitter at the start, then it's sweeter in the end. ~ Madonna,
879:I relished those moments, knowing they would end. ~ Courttia Newland,
880:It is easier to start a war than to end it. ~ Gabriel Garc a M rquez,
881:I want to be your end
But you gotta let it begin ~ Colleen Hoover,
882:Lean on principles, one day they'll end up giving way. ~ Oscar Wilde,
883:Life is a beautiful road which has an ugly end! ~ Mehmet Murat ildan,
884:Life is what you celebrate. All of it. Even its end. ~ Joanne Harris,
885:Listen up - there's no war that will end all wars. ~ Haruki Murakami,
886:Love doesn’t begin and end with some online status. I ~ Adam Silvera,
887:Lovers don't meet in the end, they are in each other forever. ~ Rumi,
888:Man will have to go beyond intellect in the end. ~ Swami Vivekananda,
889:My tale doesn't end there, for the end has yet to be written. ~ Brom,
890:Nature is actually the goal at the end of history. ~ Terence McKenna,
891:People get mad Annabel. Its not the end of the world. ~ Sarah Dessen,
892:Poets never die, I thought. They just fail in the end. ~ Rick Yancey,
893:Retirement is the beginning of life, not the end. ~ Ernie J Zelinski,
894:Some say the world will end in fire, some say in ice. ~ Robert Frost,
895:Somewhere out there the world must have an end. ~ Wis awa Szymborska,
896:Tao Te Ching saying, “The beginning contains the end. ~ Tosha Silver,
897:The education of the will is the end of human life. ~ Anthony Powell,
898:The end of the world is announced with a kind word. ~ Steven Erikson,
899:The end state of all this would be a Dyson sphere: ~ Neal Stephenson,
900:The movie I end up with is the movie I aspired to make. ~ Doug Liman,
901:There is really no end to life's little humiliations. ~ Lev Grossman,
902:There is really no end to life’s little humiliations, ~ Lev Grossman,
903:This is the end. For me the beginning of life. ~ Dietrich Bonhoeffer,
904:this marked the end of our toothbrush conversation. ~ Patrick deWitt,
905:To be rich is not the end, but only a change, of worries. ~ Epicurus,
906:To feel absolutely right is the beginning of the end. ~ Albert Camus,
907:To live past the end of your myth is a perilous thing. ~ Anne Carson,
908:Took the end of the world to make us kings for a day. ~ Peter Heller,
909:Wars almost never end the way starters had in mind. ~ Malcolm Forbes,
910:What is a week-end? Maggie Smith in Downton Abbey. ~ Julian Fellowes,
911:Where annual elections end where slavery begins. ~ John Quincy Adams,
912:You can't be two people. You end up being neither. ~ Victoria Schwab,
913:You'll stay with me?' Until the very end,' said James. ~ J K Rowling,
914:You never know how a good quest is going to end. ~ Elizabeth Gilbert,
915:Youth is no protection; in the end, life scars us all. ~ C W Gortner,
916:You turn often enough, you end up straight ahead again. ~ Gail Giles,
917:After the accident Black Sheep was pretty much at an end. ~ Lou Gramm,
918:Air power may either end war or end civilization. ~ Winston Churchill,
919:A man who embarks on a journey must know when to end it. ~ Tahir Shah,
920:And in it all, where did the truth end and error begin? ~ Jules Verne,
921:And this story, having no beginning, will have no end. ~ Clive Barker,
922:An end in terror is preferable to terror without end. ~ Sophie Scholl,
923:At the end of the day, life trumps art... always. ~ Bruce Springsteen,
924:Being good is just a matter of temperament in the end. ~ Iris Murdoch,
925:Better to end this dream before it becomes a nightmare. ~ Rachel Cohn,
926:can’t smile anymore. So what if people end up thinking ~ Angie Thomas,
927:Cry, cry for death, but good win out in glory in the end. ~ Aeschylus,
928:Death is a release from and an end of all pains. ~ Seneca the Younger,
929:Do not expect too much of the end of the world. ~ Stanis aw Jerzy Lec,
930:even the darkest nights will end and the sun will rise. ~ Victor Hugo,
931:Every end is a beginning...And every beginning is an end. ~ T S Eliot,
932:I don't want to end up simply having visited the world. ~ Mary Oliver,
933:If you want to end terrorism stop participating in it. ~ Noam Chomsky,
934:If you want to end war and stuff, you gotta sing loud. ~ Arlo Guthrie,
935:Immortals are, by definition, immortal. End of story. ~ Richelle Mead,
936:In relationships, there are no beginning and no end. ~ Santosh Kalwar,
937:In the end it wouldn't be the lucky ones left standing. ~ Rick Yancey,
938:In the end it wouldn’t be the lucky ones left standing. ~ Rick Yancey,
939:In the end, only the truth will survive. ~ Pierre Teilhard de Chardin,
940:In the end, we only regret the chances we didn't take. ~ Taylor Swift,
941:Is any story not always the narrator's story, in the end? ~ Lee Smith,
942:I see no end to my misery but the grave. ~ Johann Wolfgang von Goethe,
943:It is time, not the mind, that puts an end to love. ~ Publilius Syrus,
944:I would know him in death, at the end of the world. ~ Madeline Miller,
945:Journey's end in lovers meeting - Twelfth Night ~ William Shakespeare,
946:Just remind yourself that it will be worth it in the end ~ Kim Chance,
947:Leaders lead but in the end it's the people who deliver. ~ Tony Blair,
948:Life doesn't always end up with a bow wrapped around it. ~ Joy Bryant,
949:Lord, why are you silent? Why are you always silent...? ~ Sh saku End,
950:Love. No matter where I start, I always end up here. ~ John M Perkins,
951:Most people, in the end, really are all on their own. ~ Nova Ren Suma,
952:Music begins where the possibilities of language end. ~ Jean Sibelius,
953:Music, rhythm, rigadoon, without end, for no reason. ~ Julia Kristeva,
954:Nightmares end. That's how you know they're nightmares. ~ Kami Garcia,
955:Perhaps at the end the little things may teach us most. ~ Bram Stoker,
956:Repent, motherfucker. The end is near. For you, anyway. ~ Elliott Kay,
957:Set your end goal...the steps in between - is your path ~ Gino Norris,
958:Stirring is OK. It just depends what happens in the end. ~ Tony Blair,
959:Stories end in reverie, tragedy, or forgiveness. ~ Jeanette Winterson,
960:The daintiest last, to make the end most sweet. ~ William Shakespeare,
961:The end of all good music is to affect the soul. ~ Claudio Monteverdi,
962:The End of the Silk Road By David D. Levine | 10844 words ~ Anonymous,
963:THE END OF THIS STORY AND THE BEGINNING OF ALL THE OTHERS ~ C S Lewis,
964:The problem with introspection is that it has no end. ~ Philip K Dick,
965:There'll be oceans of talk and emotions without end. ~ Virginia Woolf,
966:There where one burns books, one in the end burns men. ~ Susan Orlean,
967:The seeds of salvation are buried in every act of evil. ~ Sh saku End,
968:The starting point is always now. The end is up to you. ~ Ron Kaufman,
969:Virtue treads paths that end not in the grave. ~ James Russell Lowell,
970:Wait for the storm to end and then enjoy the sunshine, ~ Stephen King,
971:"We don't meditate to see heaven, but to end suffering." ~ Ajahn Chah,
972:We're all just songs in the end. If we are lucky. ~ George R R Martin,
973:Where does personality end and brain damage begin? ~ Douglas Coupland,
974:Wherever we end up, I just won't go back to normal. ~ Chuck Palahniuk,
975:You lived like a fool and you have come to a fool’s end. ~ Mario Puzo,
976:You’ll stay with me?” “Until the very end,” said James. ~ J K Rowling,
977:You look like the back end of an overworked farm mule. ~ Sarah M Eden,
978:You’re sexy as fuck when you’re threatening to end me. ~ Meghan March,
979:You’re slow,” said Loki, “but you get there in the end. ~ Neil Gaiman,
980:All betrayal will begin, or end, with words.’ ‘Savage ~ Steven Erikson,
981:All stories, if continued far enough, end in death. ~ Ernest Hemingway,
982:A man who wields a pen has to be accountable to society. ~ Sh saku End,
983:amidst tragedy there’s light at the end of the tunnel. ~ Jennifer Foor,
984:And all we have, in the end, are the choices we make. ~ Naomi Alderman,
985:An end to our getting is the only end to our losses. ~ Publilius Syrus,
986:At the end of the day you have to keep emotions away. ~ Lakshmi Mittal,
987:Because all bad little vampires see me in the end ~ Laurell K Hamilton,
988:But fight we must; and conquer we shall; in the end. ~ Abraham Lincoln,
989:Christ the Lord is risen. Our joy that hath no end. ~ John of Damascus,
990:Consumption is the sole end and purpose of all production ~ Adam Smith,
991:Death, a necessary end, will come when it comes. ~ William Shakespeare,
992:Don't let it end like this. Tell them I said something. ~ Pancho Villa,
993:...each bullet not a moment but a moment's end... ~ William T Vollmann,
994:Emotions that are forced always end in tragedy ~ Jennifer L Armentrout,
995:Eternity is a long time, especially towards the end. ~ Stephen Hawking,
996:Eternity is awful long time, especially towards the end. ~ Woody Allen,
997:Everything in the world exists to end up in a book. ~ St phane Mallarm,
998:Faith is the beginning, love is the end, union of two is God ~ Unknown,
999:For so many filmmakers, cinema is a means to an end. ~ Peter Greenaway,
1000:History is, indeed, an argument without end. ~ Arthur M Schlesinger Jr,
1001:I don't want to end up simply having visited this world. ~ Mary Oliver,
1002:If ever the search for a tranquil belief should end, ~ Wallace Stevens,
1003:If I end up hosting 'Joker's Wild,' please shoot me. ~ Anderson Cooper,
1004:If you follow the herd, you’ll end up stepping in shit. ~ Wayne W Dyer,
1005:If you marry for money, you end up earning every penny. ~ Jill Mansell,
1006:I love the creative end of acting. But I hate fame. ~ Evangeline Lilly,
1007:I'm against tax increases on anyone, period, end of debate. ~ Tom Cole,
1008:In the end, it all comes down to the art of breathing. ~ Martha Graham,
1009:In the end, only the truth will survive. ~ Pierre Teilhard de Chardin,
1010:In the end, the only thing between us was silence. ~ Becca Fitzpatrick,
1011:In the end, we’re all just victims of our perceptions. ~ Charlie Human,
1012:I think in the future I will end up doing a gospel album. ~ Jonny Lang,
1013:Liberty ought to be the direct end of your government. ~ Patrick Henry,
1014:Martyrdom does not end something, it only a beginning. ~ Indira Gandhi,
1015:Monopoly is business at the end of its journey. ~ Henry Demarest Lloyd,
1016:No matter the masks we wear, we always end up together. ~ Jodi Meadows,
1017:Nothing is permanent. Not even the end
of the world. ~ Isaac Marion,
1018:out toward the end of the process: that is altogether rare ~ Anonymous,
1019:Parliament is the longest running farce in the West End. ~ Cyril Smith,
1020:Princess, in the end, life makes victims of us all. ~ Sherrilyn Kenyon,
1021:Reading is not an end to itself, but a means to an end. ~ Adolf Hitler,
1022:Self-contemplation is apt to end in self-conceit. ~ Henry Ward Beecher,
1023:That's all that really matters in the end. Stories. ~ Patrick Rothfuss,
1024:The end of all knowledge should be in virtuous action. ~ Philip Sidney,
1025:The end of reading is not more books but more life. ~ Holbrook Jackson,
1026:The end of the world came and my job did not change. ~ Daniel H Wilson,
1027:The story that meant the end arrived late one night. ~ Jeff VanderMeer,
1028:The time has come to end social promotion in our schools. ~ Roy Barnes,
1029:Touch me again, and I’ll end you… in a non-criminal way. ~ John Murphy,
1030:Treat people as an end, and never as a means to an end ~ Immanuel Kant,
1031:We do not pray at all until we are at our wits' end. ~ Oswald Chambers,
1032:We must all work together to end youth homelessness in America ~ Jewel,
1033:We need people who will go, and stay until the end. ~ Jackie Pullinger,
1034:What came for them? Not death. Just the end of living. ~ Arundhati Roy,
1035:Wherever I went, I was on the wrong end of the stampede. ~ Rachel Cohn,
1036:You're good, boy, but it won't help you, in the end. ~ Cassandra Clare,
1037:You've got to go through it to get to the end of it. ~ Suzanne Collins,
1038:animal. In the end it was his passion that did him in. ~ Faye Kellerman,
1039:As you can imagine I usually just end up eating my guests. ~ Ben Galley,
1040:At the end of the day, don't forget that you're a person. ~ Indra Nooyi,
1041:At the end of your life, do you give a concession speech? ~ Jon Stewart,
1042:At the final end you won the war after losing every battle. ~ Bob Dylan,
1043:A whole is that which has a beginning, a middle and an end. ~ Aristotle,
1044:Change is often like that—hard, but good in the end. ~ Jessica N Turner,
1045:Condition and guts take over where knowledge and skill end. ~ Ed Parker,
1046:Consumption is the sole end and purpose of all production. ~ Adam Smith,
1047:Dropping into a thorn bush can lead to no end of grief. ~ Mark Lawrence,
1048:Good things come to an end, bad things have to be stopped. ~ Kim Newman,
1049:He's at the chocolate teapot end of the competency scale. ~ Nick Hornby,
1050:History, in the end, becomes a form of irony. ~ Arthur M Schlesinger Jr,
1051:I am the victor. In the end nothing else matters. ~ Christopher Paolini,
1052:I came in on the tail end of the old school of Hollywood ~ Tom Berenger,
1053:I'd always been on the giving end of music and creating. ~ Jessi Colter,
1054:I'll cry at the end of the day, not with fresh makeup. ~ Kim Kardashian,
1055:I love you. I will love you until the end of the world. ~ Sherry Thomas,
1056:In the end we all come to be cured of our sentiments. ~ Cormac McCarthy,
1057:I suspect this is all gonna end in screaming and drowning ~ Scott Lynch,
1058:I think seven years is a great time to end a series. ~ Daniel Palladino,
1059:It's a long old road, but I know I'm gonna find the end. ~ Bessie Smith,
1060:It’s the end that marks a beginning, not the first day. ~ Emily Bleeker,
1061:It was the end. And at the end, life becomes precious. ~ Adrienne Young,
1062:I was an idiot. End of. Put that on my fucking tombstone ~ David Szalay,
1063:I was wondering when I was going to end up like this. ~ Neal Stephenson,
1064:Knowledge is in the end based on acknowledgement. ~ Ludwig Wittgenstein,
1065:Life is at an end where the kingdom of God begins ~ Friedrich Nietzsche,
1066:No, I'd probably end up spitting it out over everybody. ~ Prince Philip,
1067:No matter how we choose to live, we both die at the end. ~ Adam Silvera,
1068:Omission or commission—the end result is the same. ~ Karen Marie Moning,
1069:Play the picture in your mind - focus on the end result. ~ Rhonda Byrne,
1070:Praying for the end of time, so I can end my time with you. ~ Meat Loaf,
1071:Snow is the beginning and the end of everything. ~ Catherynne M Valente,
1072:Some say the world will end in fire,
Some say in ice. ~ Robert Frost,
1073:Summer will end soon enough, and childhood as well. ~ George R R Martin,
1074:The Bible, at the end of the day, is a very human book. ~ Bart D Ehrman,
1075:The end approaches, but the apocalypse is long lived. ~ Jacques Derrida,
1076:The end of one thing is just the beginning of another. ~ Simone Elkeles,
1077:The final end of Eternity, and the beginning of Infinity ~ Isaac Asimov,
1078:The logical end to defensive warfare is surrender. ~ Napoleon Bonaparte,
1079:The motive of fear is the be-all and end-all of religion. ~ H L Mencken,
1080:The only promise of childhood is that it will end. ~ Richard Paul Evans,
1081:There is nobody else for me. I begin and end with you. ~ Samantha Towle,
1082:There is no one else for me. I begin and end with you. ~ Samantha Towle,
1083:There must be something to think about at the end. ~ Chris Van Allsburg,
1084:There, where one burns books, on in the end burns men. ~ Heinrich Heine,
1085:The trend is your friend except at the end where it bends. ~ Ed Seykota,
1086:Time is our friend, because for us there is no end. He ~ Michael Koryta,
1087:To draw a weapon is to announce an end to uncertainty. ~ Steven Erikson,
1088:To put an end to care for one’s self is a great happiness. ~ Udanavarga,
1089:Wanting leads to more wanting. There is no end to desire. ~ Nicola Yoon,
1090:We may be reaching the end of the liberal world order. ~ Anne Applebaum,
1091:What is beyond the mind, has no boundary, In it our senses end. ~ Meera,
1092:When sleep puts an end to delirium, it is a good symptom. ~ Hippocrates,
1093:When we cling to pain, we end up punishing ourselves. ~ Leo F Buscaglia,
1094:Winds with little fishhooks at the end of every gust. ~ Cassandra Clare,
1095:Yet even the brightest of sunrises must come to an end. ~ Cameron Dokey,
1096:You can't measure love, it has no start it has no end ~ Christofer Drew,
1097:You'll stay with me?'
Until the very end,' said James. ~ J K Rowling,
1098:And his heart had never been quite so full of light. The End ~ Anonymous,
1099:Any discussion between idealist and realist would never end. ~ Toba Beta,
1100:As with most things in life, it's that little hop at the end… ~ Lou Reed,
1101:At the end, all that is left of you are your possessions ~ Nicole Krauss,
1102:At the end of the day, I let myself have a glass of wine. ~ Jane Seymour,
1103:At the end of the way is freedom. Until then, patience. ~ Gautama Buddha,
1104:Be careful starting anything you don’t know how will end. ~ Victor Mil n,
1105:Beyond is all abyss, eternity, whose end no eye can reach. ~ John Milton,
1106:bundet til en pæl mindre end hundrede meter fra, hvor Porter ~ Anonymous,
1107:Death is not the end of life, but a stage thereof. ~ Jan Philipp Sendker,
1108:Do nothing till thou hast well considered the end of it. ~ Matthew Henry,
1109:Emotions are the end result, the sum, of things learned ~ Terry Goodkind,
1110:End of the human race is just part of an endless life cycle. ~ Toba Beta,
1111:Everyone is an actor. In the end, everyone wants applause. ~ V C Andrews,
1112:everything has an end, and you get to it if you only keep on. ~ E Nesbit,
1113:Felling a tree and gazing at the cut end - tonight's moon ~ Matsuo Basho,
1114:He is the Alpha and the Omega, the beginning and the end. ~ M Scott Peck,
1115:His creation never had a beginning and will never have an end. ~ The Bab,
1116:I always end up taking people that are morally ambiguous. ~ Billy Crudup,
1117:If my life had no meaning there was no reason not to end it. ~ Dan Wells,
1118:If you want your Storys to end happy, try being niser. ~ George Saunders,
1119:I know I am at the end. I shall never get better, dear. ~ Lillie Langtry,
1120:I know it's not the end...it's only just the beginning. ~ Lisa Schroeder,
1121:I love documentaries and I watch documentaries to no end. ~ Michael Pena,
1122:I'm tired of living in the shallow end of the pool. ~ Augusten Burroughs,
1123:In the end, boundless empathy is what utilitarianism is. ~ Robert Wright,
1124:In the end it’s only ever been one step, and then the next. ~ Ann Leckie,
1125:In the end, there was you, and that made it all worth it ~ Penelope Ward,
1126:In the end, winning is sleeping better.” —Jodie Foster ~ Timothy Ferriss,
1127:I start at the beginning, go on to the end, then stop. ~ Anthony Burgess,
1128:I tried, it was hard, I quit, the end. Story of my life. ~ Jen Lancaster,
1129:It’s hard to imagine that our love is a story with an end. ~ Miley Cyrus,
1130:It was hard graft all the way and a good result in the end. ~ John Tyler,
1131:I want someone who loves me like I'm the end of the road. ~ Lisa Reardon,
1132:I would fucking end them all. And I knew that I’d enjoy it ~ Tillie Cole,
1133:Life is not the end, and death is just the beginning... ~ Rebecca McNutt,
1134:Life isn't meant to be lived alone. Neither are End Days. ~ Adam Silvera,
1135:Life isn’t meant to be lived alone. Neither are End Days. ~ Adam Silvera,
1136:Life's more fun when you take the chance that it might end. ~ Mira Grant,
1137:Live for today, you retarded little shit. The end is near. ~ Joey Comeau,
1138:love has no end, because the Beloved has no end. ~ Llewellyn Vaughan Lee,
1139:Love is greater than knowledge...because it is its own end. ~ id. 25. 26,
1140:Love would triumph in the end. She's make sure of it. ~ Susan Anne Mason,
1141:Man himself is the beginning and the end of every economy. ~ Carl Menger,
1142:Not all love stories end happily. Sometimes they just end. ~ Ann Aguirre,
1143:Once upon a time there was a twat. It was you. The end. ~ Lani Lynn Vale,
1144:Perhaps, in the end, it is because of time that we suffer. ~ Andr Aciman,
1145:Ronald Reagan set the stage for the end of the Cold War. ~ Rush Limbaugh,
1146:Seems like the light at the end of the tunnel may be you. ~ Steven Tyler,
1147:Significant thins shouldn't begin or end at Applebee's. ~ Matthew Norman,
1148:Stories work, if they have a beginning, middle and end. ~ Wendell Pierce,
1149:that pleasure is the beginning and end of living happily ~ Robert Harris,
1150:The end goal is to become FIFA Women's Player of the Year. ~ Carli Lloyd,
1151:The end is what you want and the means is how you get it. ~ Saul Alinsky,
1152:The end of illusion is the end of you.   U.G. Krishnamurti ~ Jed McKenna,
1153:The end of the day is near when small men make long shadows. ~ Confucius,
1154:The end we aim at must be known, before the way can be made. ~ Jean Paul,
1155:The first rule of marriage: solve the mystery, end the love. ~ Matt Haig,
1156:Theology must begin and end with the question of truth. ~ Peter L Berger,
1157:The only danger in Friendship is that it will end. ~ Henry David Thoreau,
1158:The only way to end war is communication between people. ~ Oprah Winfrey,
1159:The race is long but in the end it is only with YOURSELF. ~ Baz Luhrmann,
1160:There are no dead ends in life, only dead end thinking. ~ Orrin Woodward,
1161:There are two tasks—one at the start and one at the end. ~ Thupten Jinpa,
1162:there are ways of dying that don't end up in funerals. ~ Haruki Murakami,
1163:There is no death for an otter, only life to the end. ~ Ursula K Le Guin,
1164:There, where one burns books, one in the end burns men. ~ Heinrich Heine,
1165:The same thing that makes you live can kill you in the end. ~ Neil Young,
1166:The things you own, end up owning you.
Tyler Durden ~ Chuck Palahniuk,
1167:This is the end of this subject for me for a long time. ~ Bill Belichick,
1168:Time began when you were born. It will end when you die. ~ G I Gurdjieff,
1169:We all did our part to bring about the end of the world. ~ Leigh Bardugo,
1170:Well... I still can't see the light at the end of the ~ Leonard Peltier,
1171:We must ride this strange torpedo out until the end. ~ Hunter S Thompson,
1172:We're all stories, in the end. Just make it a good one, eh? ~ Matt Smith,
1173:What I had with London was timeless. There wasn’t an end. ~ Nashoda Rose,
1174:What the wise do in the beginning, fools do in the end. ~ Warren Buffett,
1175:When you come to the end, that’s where God begins.”   Many ~ Mitch Albom,
1176:Where they burn books, at the end they also burn people ~ Heinrich Heine,
1177:Where we're at right here is the beginning of the end. ~ Chuck Palahniuk,
1178:A cheerful, intelligent face is the end of culture. ~ Ralph Waldo Emerson,
1179:A little reckless bravery may end up saving your life. ~ Henry Chancellor,
1180:All good things… really do come to an end, don’t they? ~ Rachel Van Dyken,
1181:And lo I am with you always, even to the very end of the age. ~ Anonymous,
1182:And now the end is near, and so I face the final curtain. ~ Frank Sinatra,
1183:being speared on the end of an umbrella by a bearded giant, ~ J K Rowling,
1184:Be nice to nerds. Chances are you'll end up working for one. ~ Bill Gates,
1185:Be thankful for what you have; you'll end up having more. ~ Oprah Winfrey,
1186:But in the end he didn't love her enough to fight for her. ~ Nicole Mones,
1187:Cultural creation... begins where chaos and insecurity end. ~ Will Durant,
1188:Death, a necessary end, will come when it will come ~ William Shakespeare,
1189:Death is not the end, but a more glorified existence. ~ Gordon B Hinckley,
1190:Everything does work out in the end, one way or another. ~ Eugene Thacker,
1191:God is at the end, when we thinke he is furthest off it. ~ George Herbert,
1192:God's justice will always be found at the end of a pen. ~ Shannon L Alder,
1193:Great grief does not of itself put an end to itself. ~ Seneca the Younger,
1194:His creation never had a beginning and will never have an end. ~ The Bab,
1195:Holier-than-thou people usually end up holier than nobody. ~ Richard Rohr,
1196:I don't want to end up simply having visited this world. ~ Melanie Harlow,
1197:I don’t want to end up simply having visited this world. ~ Melanie Harlow,
1198:IF A MAN NEGLECTS EDUCATION, HE WALKS LAME TO THE END OF HIS LIFE ~ Plato,
1199:If we fail to act, we will end up with a different planet. ~ James Hansen,
1200:I make so many beginnings there never will be an end, ~ Louisa May Alcott,
1201:I make so many beginnings there never will be an end. ~ Louisa May Alcott,
1202:In the end, passion and hard work beats out natural talent. ~ Pete Docter,
1203:In the end we are all caught in devices of our own making. ~ Stephen King,
1204:It is the broken heart that makes us human in the end. ~ Melanie Rae Thon,
1205:It's the past, it's behind us, and that's the end of it. ~ Desiree Rogers,
1206:It will come to an end someday, and you’ll be alone again. ~ Lisa Kleypas,
1207:I will raid the arsenal and start a war to end slavery. ~ Ulysses S Grant,
1208:Like the end of a picnic, all the weenies will be roasted. ~ Kim Harrison,
1209:ll happiness carries with it the seed of its own end. ~ Gabrielle Wittkop,
1210:Love does not always begin or end the way we wish it would. ~ C J Roberts,
1211:Love frays and humans fail, time passes, eras end ~ Karen Thompson Walker,
1212:Mankind ought to end its existence of its own will. ~ Peter Wessel Zapffe,
1213:Many modern novels have a beginning, a muddle and an end. ~ Philip Larkin,
1214:Me and Ethan, dancing in the dark at the end of the world. ~ Sarah Dessen,
1215:Men perish because they cannot join the beginning and the end. ~ Alcineon,
1216:No matter how perfect the day is, it always has to end. ~ Stephenie Meyer,
1217:No one, in the end, made it out of this life alive. ~ Garth Risk Hallberg,
1218:Significant things shouldn't begin or end at Applebee's. ~ Matthew Norman,
1219:Significant things shouldn’t begin or end at Applebee’s. ~ Matthew Norman,
1220:Some stories don't have a clear beginning, middle and end. ~ Gilda Radner,
1221:The capitalism we are in now is already coming to an end ~ Jack Goldstone,
1222:...the end is simply the beginning of an even longer story. ~ Zadie Smith,
1223:The end of government is the happiness of the people. ~ Thomas B Macaulay,
1224:the end of one thing must also be the beginning of another. ~ Simon Toyne,
1225:The fear that all this will end. The fear that it won't. ~ Rae Armantrout,
1226:The most beautiful day of my life and I end up throwing up. ~ Andr Aciman,
1227:The most destitute men often end up by accepting illusion. ~ Albert Camus,
1228:There is no end to learning, but there are many beginnings. ~ Tim Johnson,
1229:There is no vestige of a beginning, no prospect of an end. ~ James Hutton,
1230:The road is long and the end is death
If we're lucky. ~ Pamela Freeman,
1231:The Stone Age didn't end because the World ran out of stones ~ Niels Bohr,
1232:The story, too, tends to illustrate the end of the century. ~ Erik Larson,
1233:The world doesn't end just because one thing goes wrong. ~ Shelley Duvall,
1234:This is not the end of me.
This is just one more enemy. ~ Jay Kristoff,
1235:This war has begun in darkness and it will end in silence. ~ Evelyn Waugh,
1236:Toil without song is like a weary journey without an end. ~ H P Lovecraft,
1237:Too many pieces of music finish too long after the end. ~ Igor Stravinsky,
1238:We all do no end of feeling, and we mistake it for thinking. ~ Mark Twain,
1239:What was I truly? In the end, I could not bear to know. ~ Madeline Miller,
1240:Why is there so much month left at the end of the money? ~ John Barrymore,
1241:You can chase away the morning, the end, by killing the sun. ~ Kim Holden,
1242:You can end love more easily than you can moderate it. ~ Seneca the Elder,
1243:You live by what you thrill to, and there's the end of it. ~ D H Lawrence,
1244:you’re asking,” I said. “I’ve always been the one to end ~ Cheryl Strayed,
1245:You train, you fight, you show respect at the end of it. ~ Daniel Cormier,
1246:A life might end, but sometimes their case lives forever. ~ Charlie Donlea,
1247:All good things come to an end. All bad things go on forever. ~ Jamie Ford,
1248:All happiness carries with it the seed of its own end. ~ Gabrielle Wittkop,
1249:All roads lead to Trantor, and that is where all stars end. ~ Isaac Asimov,
1250:All schools will end up using game metrics in the future. ~ Nolan Bushnell,
1251:AND TO YOU, IF YOU HAVE STUCK WITH HARRY UNTIL THE VERY END. ~ J K Rowling,
1252:Are you prepared to take a dive into the deep end of my head? ~ Jason Mraz,
1253:A slow horse does not always reach the end of the journey. ~ Robert Jordan,
1254:Blandt mennesker er der langt flere kopier end originaler. ~ Pablo Picasso,
1255:Camel trips do not begin or end, they merely change form. ~ Robyn Davidson,
1256:Death alone is invisible. Man's end was the same everywhere. ~ Elie Wiesel,
1257:Death ends a life, but it does not end a relationship. — ~ William Shatner,
1258:Does it ever end, he wondered. Of course it does. It did. ~ Thomas Pynchon,
1259:Do morals matter, if our alternative is a grim and hopeless end? ~ Wildbow,
1260:End perverse incentives that reward Wall Street speculators. ~ Ralph Nader,
1261:Every end in history necessarily contains a new beginning. ~ Hannah Arendt,
1262:I certainly do get at the end of my rope at times. We all do. ~ Joan Allen,
1263:I don't fight without reason. I don't want war without end. ~ Rick Riordan,
1264:If a man neglects education, he walks lame to the end of his life. ~ Plato,
1265:If you run from a leaking roof you'll end up with a flood. ~ Mahmoud Abbas,
1266:I like to scare myself and throw myself off the deep end. ~ Samantha Barks,
1267:I love her, and that’s the beginning and end of everything. ~ Beth Michele,
1268:In the end, leaders don't decide who leads. Followers do. ~ James M Kouzes,
1269:In the end you become part of everything you hate, basically. ~ Ray Davies,
1270:I think all decision making is very instinctive, in the end. ~ Nell Hudson,
1271:I think the era of the diva actress is coming to an end. ~ Amanda Seyfried,
1272:I thought I had friends but in the end n*iggaz dies lonely. ~ Tupac Shakur,
1273:It's good to have poems that begin with tea and end with God. ~ Robert Bly,
1274:John Kerry's service did not end in Vietnam. It began there. ~ Max Cleland,
1275:Let the void come, and bring an end to the tyranny of hope. ~ Clive Barker,
1276:Life, for all its wonders, is rather flimsy in the end. ~ Samantha Shannon,
1277:Life is the big scheme; death is the little one at the end. ~ Cath Crowley,
1278:Life is too short to waste time on books that end badly ~ Jayne Ann Krentz,
1279:Linking without permission is stealing. Period, end of story. ~ Mark Cuban,
1280:Loving someone should never end in all-consuming devastation. ~ Tina Reber,
1281:Marriage was always the happening end, not the beginning. ~ Gloria Steinem,
1282:Maybe the end was written right from the beginning."
(P. 1) ~ Iain Reid,
1283:Miles, I love you. I’m so scared. I don’t want us to end. ~ Colleen Hoover,
1284:Most people guard against going into the fire, and so end up in it. ~ Rumi,
1285:Never give up. Goodness will always outrun evil in the end. ~ Anne Fortier,
1286:Never point a gun unless you're ready to end a life. -Horse ~ Joanna Wylde,
1287:No need to listen for the fall. This is the world's end. ~ Rudyard Kipling,
1288:Reality ensures that the end of history will never come. ~ Milton Friedman,
1289:Revolutions usually start with enthusiasm and end in tears. ~ George Soros,
1290:Tests that take too long to run end up not being run. ~ Michael C Feathers,
1291:The cow is of the bovine ilk; one end is moo, the other milk. ~ Ogden Nash,
1292:The end always passes judgement on what has gone before. ~ Publilius Syrus,
1293:The end of suffering does not justify the suffering ~ Jonathan Safran Foer,
1294:The end toward which all human acts are directed is happiness. ~ Aristotle,
1295:The good thing about me is I just don't shop high-end. ~ Russell Westbrook,
1296:The highest end of government is the culture of men. ~ Ralph Waldo Emerson,
1297:The life of a wild animal always has a tragic end. ~ Ernest Thompson Seton,
1298:The purpose of debates is to explore issues, not end them. ~ David Gemmell,
1299:The truest end of life is to know the life that never ends. ~ William Penn,
1300:The use of rape and enslavement as weapons of war MUST END! ~ Widad Akreyi,
1301:The woman had won. In the end, it seemed they always did. ~ Larry McMurtry,
1302:Thunder and lightning, it's like the end of the world. ~ Carlos Ruiz Zafon,
1303:To go beyond karma you have to end the structure of self. ~ Frederick Lenz,
1304:Until the very end
-James Potter to his son Harry Potter ~ J K Rowling,
1305:We all end up dead, it's just a question of how and why. ~ William Wallace,
1306:We shall not flag nor fail. We shall go on to the end. ~ Winston Churchill,
1307:What’s the point of living if we don’t die at the end of it? ~ Don DeLillo,
1308:When stuff is coming to an end, people freak out and they act crazy. ~ LIZ,
1309:When we oppress others, we end up oppressing ourselves. All ~ Desmond Tutu,
1310:Who knows what brings fortune, since we cannot see the end? ~ Lord Dunsany,
1311:You are adrift while you still think that a means is an end. ~ Idries Shah,
1312:And this is where I'll end, before I know what happens next. ~ Shannon Hale,
1313:Art is the employent of the powers of nature for an end. ~ John Stuart Mill,
1314:At the end, killing is killing. Massacring is massacring. ~ Bashar al Assad,
1315:At the end of the day, an actor is only a cog in the wheel. ~ Randeep Hooda,
1316:Because in the end you are really alone, whatever you do. ~ Marina Abramovi,
1317:Books are magic: you never know where they're going to end up. ~ Dan Savage,
1318:But all of this success came at the end of a long climb. ~ Michael N Castle,
1319:But we all still have the ability to choose, in the end. ~ Victoria Aveyard,
1320:Consciousness and awareness never began, and will never end. ~ Robert Lanza,
1321:Divorce isn't caused because 50% of marriages end in gayness. ~ Jon Stewart,
1322:Electric light put an end to this natural order of things. ~ Matthew Walker,
1323:Eternity is a very long time, especially towards the end. ~ Stephen Hawking,
1324:Every novel should have a beginning, a middle, and an end. ~ Peter De Vries,
1325:Freedom is always at the beginning and not at the end. ~ Jiddu Krishnamurti,
1326:Full stop is not the end, its just the beginning of a new journey ~ Unknown,
1327:Government has no other end, but the preservation of property. ~ John Locke,
1328:he normally had his pastry shipped from Boston's north end ~ Leighann Dobbs,
1329:I believe in the power of every human being to end suffering. ~ Byron Katie,
1330:I believe that it is impossible to end hatred with hatred. ~ Mahatma Gandhi,
1331:I don't like novels that end happily. They depress me so much ~ Oscar Wilde,
1332:I'd rather end up wishing I hadn’t than end up wishing I had. ~ Leo Tolstoy,
1333:In his own country, Death can be kind. But of an end ~ Catherynne M Valente,
1334:In the end all books are written for your friends. ~ Gabriel Garcia Marquez,
1335:In the end, there will be little else for us to do but shop. ~ Rem Koolhaas,
1336:In the end you will be your own undoing. You can't escape you. ~ Ted Dekker,
1337:I set out to destroy you, but in the end, it destroyed me. ~ Natasha Knight,
1338:Is this night a failure because it will end in an hour? ~ Andrew Sean Greer,
1339:It is only those who persevere to the end that succeed. ~ Swami Vivekananda,
1340:it is only those who persevere to the end that succeed. ~ Swami Vivekananda,
1341:It's a lot easier to complete a maze if you start at the end. ~ Dale Watson,
1342:It's easier to resist at the beginning than at the end. ~ Leonardo da Vinci,
1343:it’s just hard for anyone to know where he’s going to end up. ~ Imbolo Mbue,
1344:I walked away to get wisdom, but in the end I just walked home. ~ Lisa Loeb,
1345:I wish I could end every rap song I didn't like with a buzzer. ~ Drew Carey,
1346:life can end in less time than it takes to draw one breath. ~ Bill O Reilly,
1347:Love is a battle, and I plan to go on fighting. To the end. ~ Milan Kundera,
1348:Man was made at the end of the week's work when God was tired. ~ Mark Twain,
1349:Meaning is not what you start with, but what you end up with. ~ Peter Elbow,
1350:Money is just a means to an end. It shouldn’t be the goal. ~ David Baldacci,
1351:next raises a built-in StopIteration exception at end-of-file ~ Mark Lutz,
1352:Not even the dead know the end to war.

-Iskar Jarak ~ Steven Erikson,
1353:Our worst fear isn't the end of life but the end of memories. ~ Tom Rachman,
1354:Rightness in our choice of an end is secured by [Moral] Virtue. ~ Aristotle,
1355:Satyagraha does not begin and end with civil disobedience. ~ Mahatma Gandhi,
1356:Sometimes that light at the end of the tunnel is a train. ~ Charles Barkley,
1357:The beginning is the best time to think about the end! ~ Mehmet Murat ildan,
1358:The cow is of the bovine ilk: One end is moo, the other, milk. ~ Ogden Nash,
1359:The dream never stops But I see the end before I wake up. ~ Lianne La Havas,
1360:The end
is coming
yesterday
it was
here
too. ~ Alice Walker,
1361:The end move in politics is always to pick up a gun. ~ R Buckminster Fuller,
1362:the end of earthly existence. The coffin, sealed with four ~ Robert Masello,
1363:The end of life has its own nature, also worth our attention. ~ Mary Oliver,
1364:The false separation between living and giving must end. ~ Simon Mainwaring,
1365:The Land of Promise is for those who simply remain to the end. ~ Max Lucado,
1366:There is only one tragedy in the end, not to have been a saint. ~ Leon Bloy,
1367:The stationary condition is the beginning of the end ~ Henri Fr d ric Amiel,
1368:The stationary condition is the beginning of the end ~ Henri Frederic Amiel,
1369:[...] the Stone Age did not come to an end for lack of stone. ~ Matt Ridley,
1370:The time you waste now you'll wish you used well at the end. ~ Robin Sharma,
1371:The world began in ending, and it will end in beginning. ~ Jacqueline Carey,
1372:Time quickly puts an end to artificial and accidental fame ~ Samuel Johnson,
1373:To most the end comes as naturally and simply as sleep. ~ Louisa May Alcott,
1374:Treachery, though at first very cautious, in the end betrays itself. ~ Livy,
1375:Um, Emerson?” she said. “I’ve reached the end of my rope. ~ Janet Evanovich,
1376:Wanting just leads to more wanting. There's no end to desire. ~ Nicola Yoon,
1377:Wanting just leads to more wanting. There’s no end to desire. ~ Nicola Yoon,
1378:we end up stronger architects in the end. Like Spartan warriors. ~ R S Grey,
1379:We must pursue peaceful end through peaceful means. ~ Martin Luther King Jr,
1380:We're all monsters. We're all careless and cruel in the end. ~ Mackenzi Lee,
1381:We will never end poverty if we don't tackle climate change. ~ Jim Yong Kim,
1382:Whatsoever we make our ultimate and highest end, we make our God. ~ Various,
1383:Whenever books are burned, men also in the end are burned. ~ Heinrich Heine,
1384:When we pick up one end of the stick, we pick up the other. ~ Stephen Covey,
1385:Where they burn books they will in the end burn people too ~ Heinrich Heine,
1386:You go on and on and on. I’ll never get to the end of you. ~ Gordon Merrick,
1387:A cigar has "...a fire at one end and a fool at the other." ~ Horace Greeley,
1388:A definition is the start of an argument, not the end of one. ~ Neil Postman,
1389:After all, what was more important, in the end, than love? ~ Stephenie Meyer,
1390:All stories end when they have returned to their beginnings. ~ Justin Cronin,
1391:Ambition is a tunnel that you run through that doesn't end. ~ Curtis Jackson,
1392:And in the end, I lost myself in everything I knew I loved. ~ Robert M Drake,
1393:Anyone who lacks respect for religion comes to a bad end. ~ Gustave Flaubert,
1394:a storyteller’s tale may end, but history goes on always. ~ Jacqueline Carey,
1395:At the end of every diet, the path curves back to the trough. ~ Mason Cooley,
1396:At the end of six innings of play, it's Montreal 5, Expos 3. ~ Jerry Coleman,
1397:...at the end she’d be nothing more than a memory, if that. ~ Lorraine Heath,
1398:Caress your phrase tenderly; it will end by smiling at you. ~ Anatole France,
1399:Death is a great transformation. But it is not an end. ~ Ambelin Kwaymullina,
1400:Death is only the end if you assume the story is about you. ~ Jeffrey Cranor,
1401:Discipline is never an end in itself, only a means to an end. ~ Robert Fripp,
1402:Dying doesn't end anything - it just changes where you are ~ Charles de Lint,
1403:everything has an end, and you get to it if you only keep all on. ~ E Nesbit,
1404:Fame is fickle, but Obscurity is usually faithful to the end. ~ Mason Cooley,
1405:For me, there was never an end game for becoming a director. ~ Adam Shankman,
1406:He praised his own achievements, not without cause but without end. ~ Seneca,
1407:How do you live again, knowing what waits for you in the end? ~ Amie Kaufman,
1408:Human love has an end, which is God, who makes it endless. ~ Christian Wiman,
1409:I can see light at the end of the tunnel and it isn't a train. ~ David Bowie,
1410:If it's bitter at the start, then it's sweeter in the end. ~ Madonna Ciccone,
1411:If people get to the end of the record, then that is a treat. ~ Gary Cherone,
1412:In the end, I find my influences or inspirations where I can. ~ Lana Del Rey,
1413:In the end, it's never what you worry about that gets you. ~ Chuck Palahniuk,
1414:In the end, most women get the type of man they dress for. ~ Tad R Callister,
1415:In the end, this is your journey, live the life you imagined ~ Ashlyn Harris,
1416:In the end, you are going to read very few of your books again. ~ Marie Kond,
1417:In the end, you have to protect yourself at all times. ~ Floyd Mayweather Jr,
1418:I think the main thing that has to end is men's defensiveness. ~ Jon Stewart,
1419:It is easier to resist at the beginning than at the end. ~ Leonardo da Vinci,
1420:It is the end of happiness and the beginning of peace. ~ George Bernard Shaw,
1421:It’ll all end in tears and coal dust, you see if it doesn’t. ~ Gail Carriger,
1422:I will find you, Laia. I will find a way. This is not our end. ~ Sabaa Tahir,
1423:Life begins at the end of your comfort zone. —NEALE DONALD WALSH ~ Hal Elrod,
1424:Life goes on. Even after the end of the world as we knew it.   I ~ Nick Cole,
1425: next raises a built-in StopIteration exception at end-of-file ~ Mark Lutz,
1426:Once to die is better than length of days in sorrow without end. ~ Aeschylus,
1427:People have been murdered over cartoons. End of moral analysis. ~ Sam Harris,
1428:People suck. They do stupid things and they're not nice. The end. ~ P C Cast,
1429:People who don't make goals end up working for those who do. ~ Jack Canfield,
1430:People who wait for the right moment end up waiting forever. ~ Chloe Bridges,
1431:Republicans cannot be trusted to end the culture of corruption. ~ Harry Reid,
1432:...snow is the beginning and the end of everything... ~ Catherynne M Valente,
1433:Some books are lies frae end to end. ~ Robert Burns, Death and Dr. Hornbook.,
1434:Some things end.
Love shouldn't be one of those things. ~ Kristin Hannah,
1435:The abrupt end of one's golden years cuts more deeply than death. ~ Bi Feiyu,
1436:The end of all our exploring will be to arrive where we started. ~ T S Eliot,
1437:The end of confession is to tell the truth to and for oneself. ~ J M Coetzee,
1438:The future would end up finding out the truth about the past. ~ Paulo Coelho,
1439:The hours spool out like a ribbon I can't find the end of. ~ Brenna Yovanoff,
1440:The last thing he learned was that death is the end of pain. ~ C M Kornbluth,
1441:There's a light at the end of the tunnel. And it's a train. ~ Margaret Smith,
1442:There, where one burns books... one, in the end, burns men. ~ Heinrich Heine,
1443:The ring at the end of my nose makes me look rather pretty. ~ Paul McCartney,
1444:These things happen. It is not the end of the world. ~ Geraldine McCaughrean,
1445:Things will be OK in the end. If it's not OK, it's not the end. ~ Bob Marley,
1446:We are past the end of things now, but I don't want to leave. ~ Richard Ford,
1447:We can only control the end by making a choice at each step. ~ Philip K Dick,
1448:When the legends die, the dreams end; there is no more greatness. ~ Tecumseh,
1449:Where they burn books they will in the end burn people too. ~ Salman Rushdie,
1450:Witch Time Witch Kiss Witch Love Witch End   Vampire Lies ~ RaShelle Workman,
1451:With or without wings, guys always end up breaking your heart. ~ Lola St Vil,
1452:...with the end of my breath, which is the beginning of yours. ~ Andr Breton,
1453:You know, Key, in the end, you just gotta pick your happiness. ~ Ika Natassa,
1454:You'll be richer in the end than a prince, if you're a friend. ~ Edgar Guest,
1455:All is not at an end on earth since we can still talk nonsense. ~ Victor Hugo,
1456:And Constantine thought: So this is how it is, at the end. ~ George Pelecanos,
1457:A powerful thing, destiny. You can’t run from it. Not in the end. ~ Anonymous,
1458:At the end of the day it's the fans who make you who you are. ~ Chris Cornell,
1459:At the end of the day, you won't be happy unil you love yourself. ~ Lady Gaga,
1460:A young woman who until the very end chose neither wisely or well ~ Garth Nix,
1461:Beauty means the agony of sacrifice and the end of agony ~ F Scott Fitzgerald,
1462:books are burned, they will, in the end, burn people, too. ~ Joel C Rosenberg,
1463:En Ma Fin Est Ma Commencement - In my end is my beginning. ~ Philippa Gregory,
1464:Every beginning has an end and every end is a new beginning. ~ Santosh Kalwar,
1465:Every end may be a new beginning, but every beginning had to end ~ V E Schwab,
1466:God destines us for an end beyond the grasp of reason. ~ Saint Thomas Aquinas,
1467:Great love affairs start with Champagne and end with tisane ~ Honor de Balzac,
1468:Hannah and I end in the same key instead of doing the harmony. ~ Elle Kennedy,
1469:Her father lived by the creed that the end justified the means. ~ Lucy Parker,
1470:He would be my ruin. My utter demise. My chaotic, blissful end. ~ A L Jackson,
1471:How did we end up here? My key works, but you won’t let me in. ~ Tayari Jones,
1472:If you do not change direction, you may end up where you are heading. ~ Laozi,
1473:If you don’t find forgiveness, you’ll never end up with peace, ~ Steven James,
1474:If you want to end terrorism, you have to stop being terrorists ~ Howard Zinn,
1475:I’ll end my days making you happy. I swear it.”   “And I you. ~ Susan Fanetti,
1476:I miss that life so much I would end every panda to get it back. ~ Hank Green,
1477:Interesting, though, that in the end we're all just dogs. ~ Alexandra Bracken,
1478:In the end, all we had were the people to whom we were beholden. ~ Jade Chang,
1479:In the end, leaders are defined by the convictions they hold. ~ George W Bush,
1480:In the end, the love you take is equal to the love you make. ~ Paul McCartney,
1481:In the end, you have to just sit down, shut up, and write. ~ Natalie Goldberg,
1482:I think that in the end, a talk show is a very different animal. ~ Dan Abrams,
1483:It is one of the great charms of books that they have to end. ~ Frank Kermode,
1484:it’s a long race and you can always outwork talent in the end ~ Matthew Quick,
1485:it’s you and me, ‘til the end. In the darkness and in the light. ~ Laura Kaye,
1486:I wondered when I’d reach the end of things I didn’t know. * ~ Meredith Russo,
1487:Jenna had started swimming in the deep end of the pity pool. ~ Rachel Hawkins,
1488:Jöns: But feel, to the very end, the triumph of being alive! ~ Ingmar Bergman,
1489:Learning isn't a means to an end; it is an end in itself. ~ Robert A Heinlein,
1490:Let’s focus on where you could end up, not where you were or are. ~ Gary Cole,
1491:Life death all does end and each day dies with sleep. ~ Gerard Manley Hopkins,
1492:like settling into clean sheets at the end of a long day. The ~ Lauren Oliver,
1493:Literacy is not the end of education nor even the beginning. ~ Mahatma Gandhi,
1494:Misery is the only thing in the world that has no end or edge. ~ Irving Stone,
1495:Money has a nurse pulling the plug. Beep. Beep. Beeeeep. The end. ~ K Webster,
1496:Most nights I end up wearing a wife beater T-shirt and boxers. ~ Jessica Alba,
1497:Mountains are the beginning and the end of all natural scenery. ~ John Ruskin,
1498:...nobody belonged to anybody but themselves. Not in the end. ~ Jordan Harper,
1499:No, I shall not give in. I shall go on. I shall work to the end. ~ Edward VII,
1500:no limits, no top end, just a high velocity rush - to madness ~ Ellen Hopkins,

IN CHAPTERS [300/3798]



1586 Integral Yoga
  865 Poetry
  230 Occultism
  224 Philosophy
  151 Christianity
  144 Fiction
  120 Mysticism
  114 Yoga
   75 Psychology
   37 Islam
   34 Science
   30 Hinduism
   20 Mythology
   18 Philsophy
   17 Education
   16 Integral Theory
   12 Theosophy
   12 Sufism
   9 Buddhism
   8 Cybernetics
   6 Zen
   6 Kabbalah
   6 Baha i Faith
   1 Thelema
   1 Alchemy


  914 The Mother
  702 Sri Aurobindo
  620 Satprem
  330 Nolini Kanta Gupta
  111 William Wordsworth
   98 Aleister Crowley
   96 H P Lovecraft
   76 Carl Jung
   67 Rabindranath Tagore
   61 Robert Browning
   59 Percy Bysshe Shelley
   58 Walt Whitman
   58 Pierre Teilhard de Chardin
   56 James George Frazer
   55 John Keats
   53 William Butler Yeats
   51 Sri Ramakrishna
   44 Friedrich Nietzsche
   37 Muhammad
   34 Saint Augustine of Hippo
   34 Plotinus
   34 Friedrich Schiller
   31 Jorge Luis Borges
   29 Swami Krishnananda
   29 Saint Teresa of Avila
   28 Aldous Huxley
   26 Johann Wolfgang von Goethe
   25 A B Purani
   24 Swami Vivekananda
   24 Lucretius
   24 Anonymous
   22 Rainer Maria Rilke
   20 Saint John of Climacus
   19 Vyasa
   19 Franz Bardon
   18 Ralph Waldo Emerson
   17 Rudolf Steiner
   16 Li Bai
   16 Jalaluddin Rumi
   13 Ovid
   13 Nirodbaran
   12 Plato
   12 Edgar Allan Poe
   11 Swami Sivananda Saraswati
   11 George Van Vrekhem
   10 Paul Richard
   10 Kabir
   10 Aristotle
   8 Sri Ramana Maharshi
   8 Norbert Wiener
   7 Joseph Campbell
   7 Hafiz
   7 Baha u llah
   6 Solomon ibn Gabirol
   6 Rabbi Moses Luzzatto
   6 Lewis Carroll
   6 Jordan Peterson
   6 Al-Ghazali
   5 Peter J Carroll
   5 Patanjali
   5 Henry David Thoreau
   5 Bokar Rinpoche
   5 Alice Bailey
   4 Omar Khayyam
   4 Hsuan Chueh of Yung Chia
   3 Thubten Chodron
   3 Thomas Merton
   3 R Buckminster Fuller
   3 Ken Wilber
   3 Farid ud-Din Attar
   2 Taigu Ryokan
   2 Saint Francis of Assisi
   2 Nachmanides
   2 Mechthild of Magdeburg
   2 Matsuo Basho
   2 Mahendranath Gupta
   2 Kuan Han-Ching
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Jacopone da Todi
   2 H. P. Lovecraft
   2 Genpo Roshi
   2 Bulleh Shah
   2 Boethius


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


00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The present volume consists of the first seven parts of the book The Yoga of Sri Aurobindo which has run into twelve parts, as it stands now; of these twelve, parts five to nine are based upon talks of the Mother (given by Her to the children of the Ashram). In this volume the later parts of the Talks (8 and 9) could not be included: they are to wait for a subsequent volume. The talks, originally in French, were spread over a number of years, ending in about 1960. We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
   13 January 1972

0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  She spoke to deaf ears. She was very alone in this 'ashram.' Little by little, the disciples fill up the place, then they say: it is ours. It is 'the Ashram.' We are 'the disciples.' In Pondicherry as in Rome as in Mecca. 'I do not want a religion! An end to religions!' She exclaimed. She struggled and fought in their midst - was She therefore to leave this Earth like one more saint or yogi, buried beneath haloes, the 'continuatrice' of a great spiritual lineage? She was seventy-six years old when we landed there, a knife in our belt and a ready curse on our lips.
  She adored defiance and did not detest irreverence.
  --
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director ( endowed, albeit, with a disarming yet ever so provocative smile, as though
  --
  Perhaps this AG endA is really an endeavor to solve the mystery in the company of a certain
   number of fraternal iconoclasts.
  --
  She was uprooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is really there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
  Capitalism and business is drawing to its close. But the age of Communism too will pass ... 'It is the hour of a pure little cell THAT WILL HAVE TERRESTRIAL REPERCUSSIONS, infinitely more radical than all our political and scientific or spiritualistic panaceas.
  This fabulous discovery is the whole story of the AG endA. What is the passage? How is the path to the new species hewed open? ... Then suddenly, there, on the other side of this old millennial habit - a habit, nothing more than a habit! - of being like a man endowed with time and space and disease: an entire geometry, perfectly implacable and 'scientific' and medical; on the other side ... none of that at all! An illusion, a fantastic medical and scientific and genetic illusion:
   death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years we have lived in a habit and put our own thoughts of the world and of Matter into equations. No more laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOMETHING

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Mysticism is not only a science but also, and in a greater degree, an art. To approach it merely as a science, as the modern mind attempts to do, is to move towards futility, if not to land in positive disaster. Sufficient stress is not laid on this aspect of the matter, although the very crux of the situation lies here. The mystic domain has to be appreh ended not merely by the true mind and understanding but by the right temperament and character. Mysticism is not merely an object of knowledge, a problem for inquiry and solution, it is an end, an ideal that has to be achieved, a life that has to be lived. The mystics themselves have declared long ago with no uncertain or faltering voice: this cannot be attained by intelligence or much learning, it can be seized only by a purified and clear temperament.
   The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of Nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of Nature's secrecies.
  --
   Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderl and where physics ends. Nor for that reason is a mystic reality something like a mathematical abstraction, -n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses appreh end.
   Furthermore, being so, the mystic domain is of infinitely greater potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force here without the necessary preparation to hold and handle it, he may get seriously bruised, morally and physically. The adventure into the mystic domain has its own toll of casualtiesone can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is not in vain and merely as a poetic metaphor that the ancient seers have said
  --
   Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitelyto stretch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."
   The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot uplike "vaulting ambition that o'erleaps itself" of which Shakespeare speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up and give the warning that she risked losing her head if she persisted in her questioning endlessly.
   For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  On a few other occasion also, the Mother had spoken to the same sadhak on the value of reading Savitri which he had noted down afterwards. These notes have been added at the end of the main report. A few members of the Ashram had privately read this report in French, but afterwards there were many requests for its English version. A translation was therefore made in November 1967. A proposal was made to the Mother in 1972 for its publication and it was submitted to Her for approval. The Mother wanted to check the translation before permitting its publication but could check only a portion of it.
  Do you read Savitri?
  --
  These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to brea the the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
  And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as we have called it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol dep ends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Finally, there are symbols which are true of the individual consciousness only; they dep end on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.
   Man being an embodied soul, his external consciousness (what the Upanishad calls jgrat) is the milieu in which his soul-experiences naturally manifest and find their play. It is the forms and movements of that consciousness which clo the and give a concrete habitation and name to perceptions on the subtler ranges of the inner existence. If the experiences on these planes are to be presented to the conscious memory and to the brain-mind and made communicable to others through speech, this is the inevitable and natural process. Symbols are a translation in mental and sensual (and vocal) terms of experiences that are beyond the mind and the sense and the speech and yet throw a kind of echoing vibrations upon these lesser levels.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   First of all, he has the Sun; it is the primary light by which he lives and moves. When the Sun sets, the Moon rises to replace it. When both the Sun and the Moon set, he has recourse to the Fire. And when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted and the Word silenced, man is lighted by the Light of the Atman. This Atman is All-Knowledge; it is secreted within the life, within the heart: it is selfluminous Vijnamaya preu rdyantar jyoti..
   The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.
   The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
   II. The Four Oblations
  --
   The duty of life consists, it is said, in the repaying of three debts which every man contracts as soon as he takes birth upon earth the debt to the Gods, to Men and to the Ancestors. This threefold debt or duty has, in other terms, reference to the three fields or domains wherein an embodied being lives and moves and to which he must adjust and react rightly -if he is to secure for his life an integral fulfilment. These are the family, society and the world and beyond-world. The Gods are the Powers that rule the world and beyond, they are the forms and forces of the One Spirit underlying the universe, the varied expressions of divine Truth and Reality: To worship the Gods, to do one's duty by them, means to come into contact and to be unitedin being, consciousness and activitywith the universal and spiritual existence, which is the supreme end and purpose of human life. The seconda more circumscribed fieldis the society to which one belongs, the particular group of humanity in which he functions as a limb. The service to society or good citizenship entails the worship of humanity, of Man as a god. Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the ethic of an ideal life.
   From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round result.
  --
   We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
  --
   TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
   Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.
   Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transc endent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transc endent.
   Elsewhere the Upanishad describes more graphically this truth and the experience of it. It is said there that the sun has fivewe note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These are the five normal and apparent movements. But there is a sixth one; rather it is not a movement, but a status, where the sun neither rises nor sets, but is always visible fixed in the same position.
  --
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, indep endent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and compreh ends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
   Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
  --
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transc endence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should att end to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transc endent Brahman: it is out of the transc endent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transc endence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to asc end and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  vital statistics of a world-embracing spherical empire. At the very end of the 18th
  century Malthus published his documented thesis that humanity was multiplying its

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Gadadhar grew up into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his great aversion.
   At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.
  --
   At this time there came to Dakshineswar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew2 of Sri Ramakrishna, hailed from Sihore, a village not far from Kamarpukur, and had been his boyhood fri end. Clever, exceptionally energetic, and endowed with great presence of mind, he moved, as will be seen later, like a shadow about his uncle and was always ready to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the caretaker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineswar in search of a job, and Sri Ramakrishna was glad to see him.
   Unable to resist the persuasion of Mathur Babu, Sri Ramakrishna at last entered the temple service, on condition that Hriday should be asked to assist him. His first duty was to dress and decorate the image of Kali.
  --
   Mathur begged Sri Ramakrishna to take charge of the worship in the Kali temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kali.
   In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
  --
   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".
  --
   For the achievement of this goal the Vedanta prescribes an austere negative method of discrimination and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
   The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
  --
   But the most remarkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of the spinal column, then waking up and asc ending along the mystic Sushumna canal and through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini went upward the different lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.
   About this time it was revealed to him that in a short while many devotees would seek his guidance.
  --
   There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Fri end, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the asc ending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transc end all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
  --
   About the year 1864 there came to Dakshineswar a wandering Vaishnava monk, Jatadhari, whose Ideal Deity was Rama. He always carried with him a small metal image of the Deity, which he called by the endearing name of Ramlala, the Boy Rama. Toward this little image he displayed the t ender affection of Kausalya for her divine Son, Rama. As a result of lifelong spiritual practice he had actually found in the metal image the presence of his Ideal. Ramlala was no longer for him a metal image, but the living God. He devoted himself to nursing Rama, feeding Rama, playing with Rama, taking Rama for a walk, and bathing Rama. And he found that the image responded to his love.
   Sri Ramakrishna, much impressed with his devotion, requested Jatadhari to sp end a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet relationship sprang up between him and Ramlala, for whom he felt the love of a mother.
  --
   Totapuri was the bearer of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. This ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Power, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pure Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God
   is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of maya and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all religions — to dehypnotize the soul now hypnotized by its own ignorance.
  --
   Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship were to him mere fantasies of the deluded mind. Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the sl ender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshineswar.
   Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
  --
   Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of Allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
   --- CHRISTIANITY
  --
   We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a result of his supersensuous experiences he reached certain conclusions regarding himself and spirituality in general. His conclusions about himself may be summarized as follows:
   First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.
  --
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
   Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other frequently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever the Master was in the temple at the time of divine service, Keshab would request him to speak to the congregation. And Keshab would visit the saint, in his turn, with offerings of flowers and fruits.
  --
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
   --- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
  --
   For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not be acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sadhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
   --- FUTURE MONKS
  --
   Manomohan at first met with considerable opposition from his wife and other relatives, who resented his visits to Dakshineswar. But in the end the unselfish love of the Master triumphed over worldly affection. It was Manomohan who brought Rakhal to the Master.
   --- SUR endRA
  --
   Kedarnath Chatterji was endowed with a spiritual temperament and had tried various paths of religion, some not very comm endable. When he met the Master at Dakshineswar he understood the true meaning of religion. It is said that the Master, weary of instructing devotees who were coming to him in great numbers for guidance, once prayed to the Goddess Kali: "Mother, I am tired of speaking to people. Please give power to Kedar, Girish, Ram, Vijay, and Mah endra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, however, of Kedar's lingering attachment to worldly things and often warned him about it.
   --- HARISH
  --
   Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clothing. He bade him serve holy men. On being asked where he would find real holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.
   --- GIRISH GHOSH
  --
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
  --
   At the beginning of 1884 Nar endra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Nar endra of his ancestral home. Actually starving and barefoot, Nar endra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.
   Nar endra began to talk of his doubt of the very existence of God. His fri ends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Nar endra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such sl ender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Nar endra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
  --
   This was a very rich and significant experience for Nar endra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Nar endra's lap, he said to a devotee, pointing first to himself, then to Nar endra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Nar endra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
   --- TARAK
  --
   Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the off enders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.
   --- JOGINDRA
  --
   Kaliprasad visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Radha and Krishna." Kali began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
   --- SUBODH
  --
   At Syampukur the devotees led an intense life. Their att endance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Nar endra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
  --
   The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
   One day when Nar endra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Nar endra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Nar endra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
  --
   Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two att endants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Nar endra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Nar endra, unable to bear it, ran downstairs.
   Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     enduring unto The end, at The end was Naught
     to endure. (8)
    Amen.
  --
     The word "Perdurabo" means "I will endure unto
    the end". The allusion is explained in the note.
     Siddartha, or Gotama, was the name of the last
  --
     jeciton is the sound that endeth in the Silence.
    Destroy therefore the Eight Parts of Speech; the
  --
     Womb! for I may not endure the rapture.
    In this utterance of falsehood upon falsehood, whose
  --
    O thou that drawest toward the end of The Path,
     effort is no more. Faster and faster dos thou fall;
  --
     At the end of the chapter it is, however, seen that to
    the Master of the Temple the opposite perception occurs
  --
    Repeat the Cross Qabalistic, as above, and end as
     thou didst begin.
  --
    discriminately, to serve his ends. Slaves consider him
    immoral, an preach against him in Hyde Park.
  --
     even for the finite; thus at The end shalt thou
     devour the finite, and become the infinite.
  --
     beginning even unto The end thereof.
    Then at last came certain men unto me, saying:
  --
    Wilt thou endure unto THe end, O FRATER
     PERDURABO, O Lamp in The Abyss? Thou hast
  --
     end, nourishes the worker, leaves no seed, is per-
     fect in itself.
  --
    Is there no end to this immortal ache
    That haunts me, haunts me sleeping or awake?
  --
    Equinox. The end of the paragraph refers to Catullus,
    his famous epigram about the youth who turned his
  --
     He that endureth even to the end
    Hath sworn that Love's own corpse shall lie at noon
  --
     up i my throne and call upon THE end.
    For I am youth eternal and force infinite.
    ANd at THE end is SHE that was LAYLAH, and
     BABALON, and NUIT, being...
  --
    The end is expressible.
                  [191]
  --
    whiteness, appearing at the extreme end of great
    blackness.

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 sp ending 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 fri end 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 ext ended his stay to several days.
  --
  While many educated people heard Sri Ramakrishna's talks, it was given to this illustrious personage alone to leave a graphic and exact account of them for posterity, with details like date, hour, place, names and particulars about participants. Humanity owes this great book to the ingrained habit of diary-keeping with which M. was endowed.
  Even as a boy of about thirteen, while he was a student in the 3rd class of the Hare School, he was in the habit of keeping a diary. "Today on rising," he wrote in his diary, "I greeted my father and mother, prostrating on the ground before them" (Swami Nityatmananda's 'M The Apostle and the Evangelist' Part I. P 29.) At another place he wrote, "Today, while on my way to school, I visited, as usual, the temples of Kli, the Mother at Tharitharia, and of Mother Sitala, and paid my obeisance to them." About twenty-five years after, when he met the Great Master in the spring of 1882, it was the same instinct of a born diary-writer that made him begin his book, 'unique in the literature of hagiography', with the memorable words: "When hearing the name of Hari or Rma once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform devotions such as Sandhya any more."
  In addition to this instinct for diary-keeping, M. had great endowments contri buting to success in this line. Writes Swami Nityatmananda who lived in close association with M., in his book entitled M - The Apostle and Evangelist: "M.'s prodigious memory combined with his extraordinary power of imagination completely annihilated the distance of time and place for him. Even after the lapse of half a century he could always visualise vividly, scenes from the life of Sri Ramakrishna. Superb too was his power to portray pictures by words."
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he dep ended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  --
  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.
  had sent his devotees who used to keep company with him, to att end the special worship at Belur Math at night. After att ending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  The principle of leverage is a scientific generalization. It makes no difference of what material either the fulcrum or the lever consists-wood, steel, or reinforced concrete. Nor do the special-case sizes of the lever and fulcrum, or of the load pried at one end, or the work applied at the lever's other end in any way alter either the principle or the mathematical regularity of the ratios of physical work advantage that are provided at progressive fulcrum-to-load increments of distance outward from the fulcrum in the opposite direction along the lever's arm at which theoperating effort is applied.
  Mind is the weightless and uniquely human faculty that surveys the ever larger inventory of special-case experiences stored in the brain bank and, seeking to identify their intercomplementary significance, from time to time discovers one of the rare scientifically generalizable principles running consistently through all the relevant experience set. The thoughts that discover these principles are weightless and tentative and may also be eternal. They suggest eternity but do not prove it, even though there have been no experiences thus far that imply exceptions to their persistence. It seems also to follow that the more experiences we have, the more chances there are that the mind may discover, on the one hand, additional generalized principles or, on the other hand, exceptions that disqualify one or another of the already catalogued principles that, having heretofore held "true" without contradiction for a long time, had been tentatively conceded to be demonstrating eternal persistence of behavior. Mind's relentless reviewing of the comprehensive brain bank's storage of all our special-case experiences t ends both to progressive enlargement and definitive refinement of the catalogue of generalized principles that interaccommodatively govern all transactions of Universe.
  --
  It is spontaneously inquisitive. It sorts out and endeavors to understand.
  The overconcentration on details of hyperspecialization has also been responsible for the lack of recognition by science of its inherently mandatory responsibility to reorient all our educational curricula because of the synergetically disclosed, but popularly uncompreh ended, significance of the 1956 Nobel Prize-winning discovery in physics of the experimental invalidation of the concept of "parity" by which science previously had misassumed that positive-negative complementations consisted exclusively of mirror-imaged behaviors of physical phenomena.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  research ; so that, when they reach the end of their analyses they
  cannot tell with any certainty whether the structure they have
  --
  A sense of depth, pushing back laboriously through endless
  series and measureless distances of time, which a sort of sluggish-

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
   But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also t ended to remove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I shall not endeavour to reply to your opinion on the "conversations" although there are certain points which you do not seem
  to have fully grasped; but I suppose that a second reading later
  --
  is carried out not for a personal end but in a selfless way for
  the realisation of an ideal. The life we lead here is as far from
  --
  and which move consciously towards certain ends. The play of
  these forces is very complex and generally eludes the human

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Rajayoga, for instance, dep ends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly dep ends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or susp ended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.
  But as in physical knowledge the multiplication of scientific processes has its disadvantages, as that t ends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The
  --
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence desc ended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Four bats were found in the north end of the west
  roofbeam. Two of them got drenched with solignum.2
  --
  local French official. The conversation ends:)
  Mr. Z: I have heard that Sri Aurobindo can communicate at a distance. Is it true?
  --
  It is very good, my child; I was quite sure that it would end this
  way, for I know the goodness of your heart.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Moreover the whole tr end of modern thought and modern endeavour reveals itself to the observant eye as a large conscious effort of Nature in man to effect a general level of intellectual equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this t endency, with material Nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement
  The Three Steps of Nature
  --
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
  --
  The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  would be the end of your beautiful embroideries! When you
  have pain, close your eyes for a few minutes and cover them
  --
  would be the end of your beautiful embroideries. The nerves
  also get tired and then one no longer has the sure hand or the

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may ext end itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder t ended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.
  --
  But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.
  The ages when that is accomplished, are the leg endary Satya or Krita3 Yugas, the ages of the Truth manifested in the symbol, of the great work done when Nature in mankind, illumined, satisfied and blissful, rests in the culmination of her endeavour.
  It is for man to know her meaning, no longer misunderstanding, vilifying or misusing the universal Mother and to aspire always by her mightiest means to her highest ideal.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stup endous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  --
  But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
  We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  energetic, courageous, enduring and always good-tempered. I
  have no doubt that you can acquire these qualities.
  --
  and more enduring.
  4 August 1935
  --
  follows, success always comes to those who are strong, courageous, enduring. And you know that here our force and our help
  are always available to you; you have only to learn to make use
  --
  and can only be solved with much endurance in the will and
  much patience.
  --
  too light exterior being to interfere and spoil your endeavour, as
  it does during marching for instance.
  The most important [thing] is a steady, quiet endurance that
  does not allow any upsetting or depression to interfere with your

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   liberating itself by joyous acceptance in power and practice of its own energies, elements and potentialities. But in both paths there was in the end an obscuration of principles, a deformation of symbols and a fall.
  If, however, we leave aside, here also, the actual methods and practices and seek for the central principle, we find, first, that Tantra expressly differentiates itself from the Vedic methods of Yoga. In a sense, all the schools we have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the Nature-Soul, the Energy, the
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general t endency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
  We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed
  --
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  and faculties are purged and purified by God with a view to the same end that of
  union. The combined description of the two nights completes the presentation of
  --
  comprising the whole of the mystical life and ending only with the Divine embraces
  of the soul transformed in God through love.
  --
  contemplativesto the end that, after passing through it, they may arrive at
  the state of the perfect, which is that of the Divine union of the soul with
  --
  and brings to an end what the Saint desires to say with respect to the first Passive
  Night.

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I shall always be with you in your endeavour.
  Series Six - To a Young Sadhak
  --
  Of all things the most difficult is to bring the divine consciousness into the material world. Must the endeavour then be
  given up because of this?

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  less deep, or else by an effort of concentration which ends in
  identification. It is this latter process that we adopt when we

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  or else the end will be a disaster. But how can we know if
  the call is really there or not? And as for our soul, would

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   When Sri Aurobindo said, Our Yoga is not for ourselves but for humanity, many heaved a sigh of relief and thought that the great soul was after all not entirely lost to the world, his was not one more name added to the long list of Sannyasins that India has been producing age after age without much profit either to herself or to the human society (or even perhaps to their own selves). People understood his Yoga to be a modern one, dedicated to the service of humanity. If service to humanity was not the very sum and substance of his spirituality, it was, at least, the fruitful end and consummation. His Yoga was a sort of art to explore and harness certain unseen powers that can better and ameliorate human life in a more successful way than mere rational scientific methods can hope to do.
   Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for thereby all hope of having him back for the work of the country or the world appeared to be totally lost and he came to be looked upon again as an irrevocable metaphysical dreamer, aloof from physical things and barren, even like the Immutable Brahman.
  --
   As regards the possibility of such a consummation,Sri Aurobindo says it is not a possibility but an inevitabilityone must remember that the force that will bring about the result and is already at work is not any individual human power, however great it may be, but the Divine himself, it is the Divine's own Shakti that is labouring for the destined end.
   Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stup endous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his indep endent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that desc end. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his desc ending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And now the days of captivity or rather of inner preparation are at an end. The voice in the wilderness was necessary, for it was a call and a communion in the silence of the soul. Today the silence seeks utterance. Today the shell is ripe enough to break and to bring out the mature and full-grown being. The king that was in hiding comes in glory and triumph, in his complete regalia.
   Another humanity is rising out of the present human species. The beings of the new order are everywhere and it is they who will soon hold sway over earth, be the head and front of the terrestrial evolution in the cycle that is approaching as it was with man in the cycle that is passing away. What will this new order of being be like? It will be what man is not, also what man is. It will not be man, because it will overstep the limitations and incapacities inherent in man; and it will be man by the realisation of those fundamental aspirations and yearnings that have troubled and consoled the deeper strata the soulin him throughout the varied experiences of his terrestrial life.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  And longed to reach its end in vacant Nought.
  1.5
  --
  Reminded of the endless need in things
  The heedless Mother of the universe,
  --
  Awake she endured the moments' serried march
  And looked on this green smiling dangerous world,

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
   But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
  --
   In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transc endent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it desc ends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
   The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the spl endours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
  --
   An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
   The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumination and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
  --
   It is also to be noted that as mind is not the last limit of the march of evolution, even so the progress of evolution will not stop with the manifestation and embodiment of the Supermind. There are other still higher principles beyond and they too presumably await manifestation and embodiment on earth. Creation has no beginning in time (andi) nor has it an end (ananta). It is an eternal process of the unravelling of the mysteries of the Infinite. Only, it may be said that with the Supermind the creation here enters into a different order of existence. Before it there was the domain of Ignorance, after it will come the reign of Light and Knowledge. Mortality has been the governing principle of life on earth till now; it will be replaced by the consciousness of immortality. Evolution has proceeded through struggle and pain; hereafter it will be a spontaneous, harmonious and happy flowering.
   Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
   The Dhammapada, I. 1

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what l ends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endowed with a throbbing life and made a poignant reality? Victor Hugo said: Attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead matter that has found life and glows and vibrates in Sri Aurobindo's passion? It is something which appears to many poetically intractable, not amenable to aesthetic treatment, not usually, that is to say, nor in the supreme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a stup endous reality out of it. Herein lies the greatness of his achievement. Philosophy, however divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered upon this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum Natura. Neither Shakespeare nor Homer had anything like philosophy in their poetic creation. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passionate visionary, and not his Paradiso (where he has put in more thought-power) that marks the nee plus ultra of his poetic achievement.
   And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
  --
   Through endless Space and on Time's iron wings
   A rhythm runs
  --
   Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
   Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The difference between living organism and dead matter is that while the former is endowed with creative activity, the latter has only passive receptivity. Life adds, synthetises, new-createsgives more than what it receives; matter only sums up, gathers, reflects, gives just what it receives. Life is living, glad and green through its creative genius. Creation in some form or other must be the core of everything that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be real must possess a creative function. We consider a shadow or an echo unreal precisely because they do not create but merely image or repeat, they do not bring out anything new but simply reflect what is given. The whole of existence is real because it is eternally creative.
   So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of creativity. If we are not to be dead matter nor mere shadowy illusions we must be creative. A misconception that has vitiated our outlook in general and has been the most potent cause of a sterilising atavism in the moral evolution of humanity is that creativity is an aristocratic virtue, that it belongs only to the chosen few. A great poet or a mighty man of action creates indeed, but such a creator does not appear very frequently. A Shakespeare or a Napoleon is a rare phenomenon; they are, in reality, an exception to the general run of mankind. It is enough if we others can understand and follow themMahajano yena gatahlet the great souls initiate and create, the common souls have only to repeat and imitate.
  --
   Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
   In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, refusing to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost nature demands and takes joy in, that is to say, begins to create. Indeed there may be much difference in the forms that different souls take. But because each is itself, therefore each is grounded upon the fundamental equality of things. All our valuations are in reference to some standard or other set up with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the greatness of the soul. So long as the thing is there, the how of it does not matter. Infinite are the ways of manifestation and all of them the very highest and the most sublime, provided they are a manifestation of the soul itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same supreme and divine inflatus.
   The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes itself fully and integrally, by that very fact it becomes also the cosmic soul. The individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of All. The vision is entire and the figure perfect if it is not refracted by the lower and denser parts of our being. And for that the individual must first come to itself and shine in its opal clarity and translucency.

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  That lived again and saw its end approach:
  Dying, it lived imperishably in her;
  --
  Long but too soon to pass, too near the end.
  3.18
  --
  The white-fire dragon-bird of endless bliss
  Drifting with burning wings above her days:
  --
  But joy cannot endure until the end:
  There is a darkness in terrestrial things
  --
  An endless servitude to material rule
  And long determination's rigid chain,

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And peered into gleaming endless corridors,
   Silent and listening in the silent heart
  --
   We left out the Metaphysicals, for they can be grouped as a set apart. They are not so much metaphysical as theological, religious. They have a brain-content stirring with theological problems and speculations, replete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals went into obscurity for about two centuries and it is precisely because of that that they are slowly coming out to the forefront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today are rounded off in the end with metaphysics.
   The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and presupposes a development along that line. The mot d'ordre in old-world poetry was "fancy", imaginationremember the famous lines of Shakespeare characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, realisationsof whatever order or world they may beexpressed in sensitive and aesthetic terms and figures, that is poetry known and appreciated familiarly. But a new turn has been coming on with an increasing insistencea definite time has been given to that, since the Renaissance, it is said: it is the growing importance of Thought or brain-power as a medium or atmosphere in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and realisations is the keynote of the modern mentality. Even when it is said that reason and rationality are not ultimate or final or significant realities, that the irrational or the submental plays a greater role in our consciousness and that art and poetry likewise should be the expression of such a mentality, even then, all this is said and done in and through a strong rational and intellectual stress and frame the like of which cannot be found in the old-world frankly non-intellectual creations.
  --
   To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
   "Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pure and divine liquor, the clear fire that fills the limpid spaces."18

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

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  An endless spiral of ascent and fall
  Until at last is reached the giant point
  --
  The conscious ends of being went rolling back:
  The landmarks of the little person fell,
  --
  And peered into gleaming endless corridors,
  Silent and listening in the silent heart
  --
  A vast unanimity ended life's debate.
  The war of thoughts that fathers the universe,
  --
  These large wide-poised upliftings could endure.
  The high and luminous tension breaks too soon,
  --
  She joined the distant ends, the viewless deeps,
  Or streaked along the roads of Heaven and Hell
  --
  The ways that lead to endless happiness
  Ran like dream-smiles through meditating vasts:
  --
  The ineffable meaning of the endless dream.
  Hardly for a moment glimpsed viewless to Mind,

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The supreme secret of the Gita, rahasyam uttamam, has presented itself to diverse minds in diverse forms. All these however fall, roughly speaking, into two broad groups of which one may be termed the orthodox school and the other the modem school. The orthodox school as represented, for example, by Shankara or Sridhara, viewed the Gita in the light of the spiritual discipline more or less current in those ages, when the purpose of life was held out to be emancipation from life, whether through desireless work or knowledge or devotion or even a combination of the three. The Modern School, on the other hand, represented by Bankim in Bengal and more thoroughly developed and systematised in recent times by Tilak, is inspired by its own Time-Spirit and finds in the Gita a gospel of life-fulfilment. The older interpretation laid stress upon a spiritual and religious, which meant therefore in the end an other-worldly discipline; the newer interpretation seeks to dynamise the more or less quietistic spirituality which held the ground in India of later ages, to set a premium upon action, upon duty that is to be done in our workaday life, though with a spiritual intent and motive.
   This neo-spirituality which might claim its sanction and authority from the real old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in reality, under the influence of European activism and ethicism. It was this which served as the immediate incentive to our spiritual revival and revaluation and its impress has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is apparent enough in the modernist conception of a dynamic spirituality. Fundamentally the dynamism is made to reside in the lan of the ethical man,the spiritual element, as a consciousness of supreme unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphere for the mortal activity.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now, in order to understand the new orientation of the spirit of the present age, we may profitably ask what was the inspiration of the past age, the characteristic note which has failed to satisfy us and which we are endeavouring to transform. We know that that age was the Scientific age or the age of Reason. Its great prophets were Voltaire and the Encyclopaedists or if you mount further up in time, we may begin from Bacon and the humanists. Its motto was first, "The proper study of mankind is man" and secondly, Reason is the supreme organon of knowledge, the highest deity in manla Desse Raison. And it is precisely against these two basic principles that the new age has entered its protest. In face of Humanism, Nietzsche has posited the Superman and in face of Reason Bergson has posited Intuition.
   The worship of man as something essentially and exclusively human necessitates as a corollary, the other doctrine, viz the deification of Reason; and vice versa. Humanism and Scientism go together and the whole spirit and mentality of the age that is passing may be summed up in those two words. So Nietzsche says, "All our modern world is captured in the net of the Alexandrine culture and has, for its ideal, the theoretical man, armed with the most powerful instruments of knowledge, toiling in the service of science and whose prototype and original ancestor is Socrates." Indeed, it may be generally asserted that the nation whose prophet and sage claimed to have brought down Philosophia from heaven to dwell upon earth among men was precisely the nation, endowed with a clear and logical intellect, that was the very embodiment of rationality and reasonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic culture which has been moulding humanity for ages; at least, it is this which has been the predominating factor, the vital and dynamic element in man's nature. Greece when it died was reborn in Rome; Rome, in its return, found new life in France; and France means Europe. What Europe has been and still is for the world and humanity one knows only too much. And yet, the Hellenic genius has not been the sole motive power and constituent element; there has been another leaven which worked constantly within, if intermittently without. If Europe represented mind and man and this side of existence, Asia always reflected that which transc ends the mind the spirit, the Gods and the Beyonds.
   However, we are concerned more with the immediate past, the mentality that laid its supreme stress upon the human rationality. What that epoch did not understand was that Reason could be overstepped, that there was something higher, something greater than Reason; Reason being the sovereign faculty, it was thought there could be nothing beyond, unless it were draison. The human attribute par excellence is Reason. Exactly so. But the fact is that man is not bound by his humanity and that reason can be transformed and sublimated into other more powerful faculties.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The modern critical self-consciousness in the artist originated with the Romantics. The very essence of Romanticism is curiosity the scientist's pleasure in analysing, observing, experimenting, changing the conditions of our reactions, mental or sentimental or even nervous and physical by way of discovery of new and unforeseen or unexpected modes of "psychoses" or psychological states. Goethe, Wordsworth, St endhal represented a mentality and initiated a movement which led logically to the age of Hardy, Housman and Bridges and in the end to that of Lawrence and Joyce, Ezra Pound and Eliot and Auden. On the Continent we can consider Flaubert as the last of the classicists married to the very quintessence of Romanticism. A hard, self-regarding, self-critical mentality, a cold scalpel-like gaze that penetrates and upturns the reverse side of things is intimately associated with the poetic genius of Mallarm and constitutes almost the whole of Valry's. The impassioned lines of a very modern poet like Aragon are also characterised by a consummate virtuosity in chiselled artistry, conscious and deliberate and willed at every step and turn.
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to r ender adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
  --
   Heaven and Earth are not incommensurables, divinity and humanity function as one reality, towards one purpose and end: cruel heaven, miserable humanity? Well, this is how they appear to the poet's eye:
   Le Ciel! Couvercle noir de la grande marmite

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Whose farther end is hidden from our sight,
  A chance happening or a fortuitous fate.
  --
  Or end like the mastodon and the sloth
  And perish from the earth where he was king.
  --
  On the long road which cannot see its end
  Winding undetected through the sceptic days
  --
  Between the being's dark and luminous ends
  Moves here in a half-light that seems the whole:
  --
  Or runs upon a road that has no end;
  Far from the original Dusk, the final Flame
  --
  Two are the ends of the mysterious plan.
  In the wide signless ether of the Self,
  --
  With the Light that dwells near the dark end of things,
  In this tragi-comedy of divine disguise,
  --
  The universe is an endless masquerade:
  For nothing here is utterly what it seems;
  --
  Her endless space is the playground of his thoughts;
  She binds to knowledge of the shapes of Time
  --
  He is an endless birth in endless Time,
  Her finite's multitude in an infinite Space.
  --
  Spirit and Matter are their end and source.
  16.10
  --
  Even though the end is left for ever unknown
  And ever unstable is life's shifting flow,
  --
  He has reached the world's end and stares beyond;
  The eyes of mortal body plunge their gaze
  --
  Across the salt waste of the endless years
  Her ocean winds impel his errant boat,
  --
     end of Book I - Canto IV

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and naturally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under the figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
   The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
  --
   The spirit of the age demands this new gospel. Mankind needs and awaits a fresh revelation. The world and life are not an illusion or a lesser reality: they are, if taken rightly, as real as the pure Spirit itself. Indeed, Spirit and Flesh, Consciousness and Matter are not antinomies; to consider them as such is itself an illusion. In fact, they are only two poles or modes or aspects of the same reality. To separate or divide them is a one-sided concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its expression through Matter; human life too reaches its highest term, its summum bonum, in embodying the spiritual consciousness here on earth and not dissolving itself in the Transc endence. That is the new Dispensation which answers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, however, are the prophets and sages who have set this ideal before humanity and more and more insistently and clearly as we come nearer to the age we live in. But none or very few have expressed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to r ender the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
   Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very core of Vaishnavism and for which Tagore is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a nothing more.
  --
   Not the acceptance of the world as it is, not even a joyous acceptance, viewing it as an inexplicable and mysterious and magic play of, God, but the asp ration and endeavour to change it, mould it in the pattern of its inner divine realities for there are such realities which seek expression and embodiment in earthly life that is the great mission and labour of humanity and that is all the meaning of man's existence here below. And Tagore is one of the great prophets and labourers who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have already said, that unlike mere moral reformists or scientific planners, Tagore grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.
   Tagore was a poet; this poetic power of his he put in the service of the great cause for the divine uplift of humanity. Naturally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transc endental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus r enders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.
   The real secret of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with Treitschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, lofty in their ideal, great in their achievement, majestic in their empirea race of titanic gods breathing the glory of heaven itself.

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Circle and end of every hope and toil
  Inexorably drawn round thought and act,
  --
  The ends she recovered for which she was made:
  She turned against the evil she had helped
  --
  An endless climb and adventure of the Idea
  There tirelessly tempted the explorer mind
  --
  Mounting to their climax in an endless Calm,
  Paces of the many-visaged Wonderful,
  --
  In which the heights of mortal effort end.
  A reconciling Wisdom looked on life;
  --
  The endless chapter of their differences
  Retold in light by an omniscient Scribe
  --
  Led to its end by an all-seeing speech
  That garbed the initial and original thought
  --
   end of Canto V - end of Book I

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
  --
   However, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it ignores itself in the end.
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
  --
   A commune, further, is not only a product or final achievement; it is also a process, an instrument to bring about the desired end. A group of individuals come to have a common self and a common life-intuition in and through the commune; and in and through the commune does each individual progress to the realisation of his deepest self and the awakening of his inmost life-intuition.
   The individual must find himself and establish his secret god-head, and then only, when such free and integral individualities meet and reciprocate and coalesce, can the community they form have a living reality and a permanent potency. On the other hand, unless individuals come together and through the interchange of each other's soul and substance' enhance the communal Godhead, the separate individual godheads also will not manifest in their supreme and sovereign powers.
  --
   The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
   So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.
   Now how to escape the dilemma? Only if we take the commune and the individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as we are within them we cannot but obey the laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.
   This is the meaning of the Reformist's pessimism. So long as we remain within the domain of the triple nexus, we must always take account of an original sin, an aboriginal irredeemability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transc end himself and find a reality which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must really transc end the lower, that is to say, we must not be satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher law that rules there, a power that is the truth-substance of even the vital and hence can remould it with a sovereign inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Yet even here the process of control and transformation does not end. And we now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the question is merely put aside.
   Yoga, then, comes at this stage and offers the solution in its power of what we may call Transubstantiation. That is to say, here the mere form is not changed, nor the functions restrained, regulated and purified, but the very substance of the instincts is transmuted. The power of conscious control is a power of the human will, i.e. of an individual personal will and therefore necessarily limited both in intent and extent. It is a power complementary to the power of Nature, it may guide and fashion the latter according to a new pattern, but cannot change the basic substance, the stuff of Nature. To that end yoga seeks a power that transc ends the human will, brings into play the supernal puissance of a Divine Will.
   This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the asc ending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the desc ending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transc ended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Here is the Augustinian mantra taken as the motto of The Scale of Perfection: We asc end the asc ending grades in our heart and we sing the song of ascension1. The journey's end is heavenly Jerusalem, the House of the Lord. The steps of this inner ascension are easily visible, not surely to the outer eye of the sense-burdened man, but to the "ghostly seeing" of the aspirant which is hazy in the beginning but slowly clears as he advances. The first step is the withdrawal from the outer senses and looking and seeing within. "Turn home again in thyself, and hold thee within and beg no more without." The immediate result is a darkness and a restless darknessit is a painful night. The outer objects of attraction and interest have been discarded, but the inner attachments and passions surge there still. If, however, one continues and persists, refuses to be drawn out, the turmoil settles down and the darkness begins to thin and wear away. One must not lose heart, one must have patience and perseverance. So when the outward world is no more-there and its call also no longer awakes any echo in us, then comes the stage of "restful darkness" or "light-some darkness". But it is still the dark Night of the soul. The outer light is gone and the inner light is not yet visible: the night, the desert, the great Nought, stretches between these two lights. But the true seeker goes through and comes out of the tunnel. And there is happiness at the end. "The seeking is travaillous, but the finding is blissful." When one steps out of the Night, enters into the deepest layer of the being, one stands face to face to one's soul, the very image of God, the perfect God-man, the Christ within. That is the third degree of our inner ascension, the entry into the deepest, purest and happiest statein which one becomes what he truly is; one finds the Christ there and dwells in love and union with him. But there is still a further step to take, and that is real ascension. For till now it has been a going within, from the outward to the inner and the inmost; now one has to go upward, transc end. Within the body, in life, however deep you may go, even if you find your soul and your union with Jesus whose tabernacle is your soul, still there is bound to remain a shadow of the sinful prison-house; the perfect bliss and purity without any earthly taint, the completeness and the crowning of the purgation and transfiguration can come only when you go beyond, leaving altogether the earthly form and worldly vesture and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
  --
   The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image dep ends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have asc ended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transc endental 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 transc endent 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 transc endence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace desc ends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary att endants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are r endered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transc ending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
   As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is already involved and envisaged in the law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  stick to one thing till the end. Perhaps that is why we
  are not able to go beyond a mediocre average. Or is it
  --
  is continuous and endless.
  7 July 1963
  --
  strong, severe with themselves, courageous and enduring.
  But before trying to discipline one's whole life, one should
  --
  truth begins and ends with the body, it is evident that food is of
  capital importance since they live to eat.
  --
  myself in order to end the matter as quickly as possible
  - it is a kind of escapism.
  --
  loss for human society if persons endowed with an exceptional capacity to serve mankind, such as a gifted
  doctor or barrister, come to stay here in the Ashram
  --
  The Indo-Pakistan conflict ended in a cease-fire on September 22. The Mother's
  message, sent six days prior to the cease-fire, was: "It is for the sake and the triumph
  --
  Sincerity, courage, discipline, endurance, absolute faith in the
  Divine work and unshakable trust in the Divine Grace. All

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The compassion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human reaction does not enter into its composition; it is the movement of a transc endent consciousness which is beyond and purified of the normal reactions, yet overarching them and entering into them as a soothing and illumining and vivifying presence. The healer knows and understands the pain and suffering of his patient but is not touched by them; he need not contract the illness of his patient in order to be in sympathy with him. The Divine the Soulcan be in flesh and yet not smirched with its mire; the flesh is not essentially or irrevocably the ooze it is under certain given conditions. The divine physical body is composed of radiant matter and one can speak of it even as of the soul that weapons cannot pierce it nor can fire burn it.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.
   ***

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

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).
   Goe the carries the process of convergence and even harmony of the two powers a little further and shows that although they are contrary apparently, they are not contradictory principles in essence. For, Satan is, after all, God's servant, even a very obedient servant; he is an instrument in the hand of the Almighty to work out His purpose. The purpose is to help and lead man, although in a devious way, towards a greater understanding, a nearer approach to Himself.
  --
   Satan is jealous of man who is God's favourite. He tells God that his partiality to man is misplaced. God has put into man a little of his light (reason and intelligence and something more perhaps), but to what purpose? Man tries to soar, he thinks he flies high and wide, but in fact he is and will be an insect that "lies always in the grass and sings its old song in the grass." God answers that whatever the perplexity in which man now is, in the end he will come out and reach the Light with a greater and richer experience of it. Satan smiles in return and says he will prove otherwise. Given a free hand, he can do whatever he likes with man: "Dust shall he eat and with a relish." God willingly agrees to the challenge: there is no harm in Satan's trying his hand. Indeed, Satan will prove to be a good companion to man; for man is normally prone to inertia and sinks into repose and rest and stagnation. Satan will be the goad, the force that drives towards ceaseless activity. For activity is life, and without activity no progress.
   Thus, as sanctioned by God, there is a competition, a wager between man and Satan. The pact between the parties is this that, on the one hand, Satan will serve man here in life upon earth, and on the other hand, in return, man will have to serve Satan there, on the other side of life. That is to say, Satan will give the whole world to man to enjoy, man will have to give Satan only his soul. Man in his ignorance says he does not care for his soul, does not know of a there or elsewhere: he will be satisfied if he gets what he wants upon earth. That, evidently, is the demand of what is familiarly known as life-force (lan vital): the utmost fulfilment of the life-force is what man stands for, although the full significance of the movement may not be clear to him or even to Satan at the moment. For life-force does not necessarily drag man down, as its grand finale as it were, into hellhowever much Satan might wish it to be so. In what way, we shall see presently. Now Satan promises man all that he would desire and even more: he would give him his fill so' that he will ask for no more. Man takes up the challenge and declares that his hunger is insatiable, whatever Satan can bring to it, it will take in and press on: satisfaction and satiety will never come in his way. Satan thinks he knows better, for he is armed with a master weapon to lay man low and make him cry halt!
  --
   The angels weave the symphony that is creation. They represent the various notes and rhythmsin their higher and purer degrees that make up the grand harmony of the spheres. It is magnificent, this music that moves the cosmos, and wonderful the glory of God manifest therein. But is it absolutely perfect? Is there nowhere any flaw in it? There is a doubting voice that enters a dissenting note. That is Satan, the Antagonist, the Evil One. Man is the weakest link in the chain of the apparently all-perfect harmony. And Satan boldly proposes to snap it if God only let him do so. He can prove to God that the true nature of his creation is not cosmos but chaos not a harmony in peace and light, but a confusion, a Walpurgis Night. God acquiesces in the play of this apparent breach and proves in the end that it is part of a wider scheme, a vaster harmony. Evil is rounded off by Grace.
   The total eradication of Evil from the world and human nature and the remoulding of a terrestrial life in the substance and pattern of the Highest Good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of reality or existence, first there is the consciousness of division, of trenchant separation in which Good is equated with not-evil and evil with not-good. This is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil are both embraced and are found to form a secret and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflowering of something of this status of consciousness. But there is still a higher status, the status of transc endence in which evil is not simply embraced but dissolved and even transmuted into a supreme reality of which it is an aberration, a reflection or projection, a lower formulation. That is the mystery of a spiritual realisation to which Goe the aspired perhaps, but had not the necessary initiation to enter into.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Of the petrel and the porpoise. In my end is my beginning. 8
   There must be a beginning, an affirmation. The other side of nature is not merely transc ended and excluded, it must be taken up too, given some place, its proper place in the totality, in the higher synthesis:
  --
   Nothing can be clearer with regard to the ultimate end the poet has in view. Listen once more to the hymn of the higher reconciliation:
   The dance along the artery

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is a long endeavour which may take many years - but
  once it is done, the unification is achieved and the path becomes
  --
  This, moreover, is the secret of all endurance.
  12 August 1967

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  generosity; weakness disappears and strength and endurance
  take its place; cowardice is replaced by courage and energy.
  --
  in their endeavour have found that when one is united with the
  Divine, one's vision of things changes totally, and they have all

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The endeavour is difficult and demands an absolute and
  steadfast sincerity, but for those who have a strong will, an
  --
  sole means of putting an end to the suffering and misery of the
  physical world which are the cause of subconscient pessimism.

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   By continuing this daily little ant-like struggle and by having to confront the same desires, the same distractions every day, it seems to me I am wasting my energy in vain. Sri Aurobindos Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not withdraw for a certain time, to Almora,3 for example, to Brewsters place,4 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.
   In all sincerity, I must say that when I was at Brewsters place in Almora, I felt very near to that state in which the Light must surge forth. I quite understand the imperfection of this process, which involves fleeing from difficulties, but this would only be a stage, a strategic retreat, as it were.

0 1955-06-09, #Agenda Vol 01, #unset, #Zen
   Your case is not unique; there are others (and among the best and the most faithful) who are likewise a veritable battlefield for the forces opposing the advent of the truth. They feel powerless in this battle, sorrowful witnesses, victims without the strength to fight, for this is taking place in that part of the physical consciousness where the supramental forces are not yet fully active, although I am confident they soon will be. Meanwhile, the only remedy is to endure, to go through this suffering and to await patiently the hour of liberation.
   While reading your prayer, I too prayed that it be heard.

0 1956-04-04, #Agenda Vol 01, #unset, #Zen
   Mother, two months ago I had a clear mental perception of what was asked of me: to sp end the rest of my life here. This is the source of my difficulties and of the inner hell I have been living through ever since. Each time I try to emerge, there is this image that rises up in me: your-whole-life and this casts me into a violent conflict. When I came here, I thought of staying for two or three years; for me the Ashram was a means of realization, not an end.
   I understand now that as long as my whole being has not ACCEPTED that it must finish its life here, there is no way out nor any recovery possible. Through my mental force alone, this acceptance is impossible; I have been turning infernally in circles these past two months, and the mind is in league with the vital. Therefore, a force greater than mine must help me accept that my way is here. I need you, Mother, for without you I am lost. I need you to tell me that the Truth of my being is indeed here and that I am truly ready to follow this path. Mother, I beseech you, help me to see the truth of my being, give me some sign that my way is here and not elsewhere. I beg of you, Mother, help me to know.
  --
   I am broken and battered in the depths of my being as I was in my flesh in the concentration camps. Will the divine grace take pity on me? Can you, do you want to help me? Alone I can do nothing. I am in an absolute solitude, even beyond all rebellion, at my very end.
   Yet I love you in spite of all that I am.

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   I dont care what words you use. I do not essentially insist upon my words, but I explain them to you, and its better to agree on words beforehand, for otherwise theres no end to explanations.
   But now, you may reply to those people who are asking these insidious questions that the best way to receive anything whatsoever is not to pull, but to give. If they want to give themselves to the new life, well, the new life will enter into them.

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   Just now, the work is being delayed, curtailed, limited, almost endangered for want of money.
   That which you would not do for yourself personally, would you not do it for the divine cause?

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

0 1956-12-12, #Agenda Vol 01, #unset, #Zen
   I have wanted to remain near you, and I love you, but there is something in me that does not accept an Ashram ending. There is a need in me to DO, to act. But what? What? Have I something to do in this life?
   For years I have dreamed of going to Chinese Turkestan. Should I head in that direction? Or towards Africa?

0 1957-04-09, #Agenda Vol 01, #unset, #Zen
   For I SEE that, were I to give in now, I would be done forthere would be no alternative but to live out the rest of my days in the Ashram. But everything in me rebels at this idea. The idea of winding up as General Secretary of the Ashram, like Pavitra, makes my skin crawl. It is absurd, and I apologize for speaking this way, Mother, for I admire Pavitra but I cant help it, I cant do it, I do not want to end up like that.
   For more than a year now, I have been hypnotized by the idea that if I give in, I will be condemned to remain here. Once more, forgive me for speaking so absurdly, for of course I know it is not a condemnation; and yet a part of me feels that it would be.

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   The qualities more particularly required for the tests of physical Nature are endurance and plasticity, cheerfulness and fearlessness.
   For the spiritual tests: aspiration, confidence, idealism, enthusiasm and generosity in self-giving.

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
  --
   But instead of feeling grieved, morose, rebellious, discontent, I had rather the feeling of what I spoke of at the end: of such a ridiculous absurdity that for several days I was seized with an uncontrollable laughter whenever I saw things and people! Such a trem endous laughter, so absolutely inexplicable (except to me), because of the ridiculousness of these situations.
   When I invited you on a voyage into the unknown, a voyage of adventure,2 I did not know just how true were my words! And I can promise those who are ready to embark upon this adventure that they will make some very astonishing discoveries.

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   Afterwards, when he left and I had to do the Yoga myself, to be able to take his physical place, I could have adopted the attitude of the sage, which is what I did since I was in an unparalleled state of calm when he left. As he left his body and entered into mine, he told me, You will continue, you will go right to the end of the work. It was then that I imposed a calm upon this body the calm of total detachment. And I could have remained like that.
   But in a way, absolute calm implies withdrawal from action, so a choice had to be made between one or the other. I said to myself, I am neither exclusively this nor exclusively that. And actually, to do Sri Aurobindos work is to realize the Supramental on earth. So I began that work and, as a matter of fact, this was the only thing I asked of my body. I told it, Now you shall set right everything which is out of order and gradually realize this intermediate supermanhood between man and the supramental being or, in other words, what I call the superman.
  --
   As for me, I saw the thing only at the time of this experience,4 and as a result of this experience. But it is impossible to formulate even the experience itself, and as soon as I endeavored to formulate it and the more I was able to formulate it, the more the thing faded, escaped.
   Consequently, if you do not remember having had the experience, you are left in the same condition as before, but with the difference that now you know, you can know, that these material laws do not correspond to the truth thats all. They do not at all correspond to the truth, so consequently, if you want to be faithful to your aspiration, you must in no way legitimize all that. Rather, you must say that it is an infirmity from which we are suffering for the moment, for an intermediate periodit is an infirmity and an ignorance for it really is an ignorance (this is not just a word): it is ignorance, it is not the thing as it is, even in regard to our present material bodies. Therefore, we will not legitimize anything. What we say is thisit is an infirmity which has to be endured for the time being, until we get out of it, but we do NOT ACKNOWLEDGE all this as a concrete reality. It does NOT have a concrete reality, it has a false realitywhat we call concrete reality is a false reality.
   And the proof I have the proof because I experienced it myselfis that from the minute you are in the other consciousness, the true consciousness, all these things which appear so real, so concrete, change INSTANTLY. There are a number of things, certain material conditions of my bodymaterial that changed instantly. It did not last long enough for everything to change, but some things changed and never returned, they remained changed. In other words, if that consciousness were kept constantly, it would be a perpetual miracle (what we would call a miracle from our ordinary point of view), a fantastic and perpetual miracle! But from the supramental point of view, it would not be a miracle at all, it would be the most normal of things.

0 1958-07-05, #Agenda Vol 01, #unset, #Zen
   Yes, I remember. It was towards the end of the Darshan and I was repeating within me, Lord, Lord, Lord, Lord But wordlessly. It came like that (gesture) and went far, far, far, far! It is all here (motion around the head). And that (Mother points to her chin) is determination (but there should have been a little more light on the chin!), the realizing will.
   Thats it: the capacity to be an ABSOLUTELY receptive passivitylike thatin TOTAL silence and surr ender, and at the same time here, there, an IRREDUCIBLE, OMNIPOTENT will with a total power to effectuate, shattering all resistances. Both simultaneously without one inhibiting the other, in the same joy that is the GREAT secret! The harmonization of opposites, in joy and plenitude, ALWAYS, ALWAYS, for all problems: that is the great secret.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   But it only happened like that once. And as for Ganesh, that was the end of it. So then I asked Nature. It took her a long time to accept to collaborate. But as for the money, I shall have to ask her about it; because for me personally, it is still going on. I think, Hmm, wouldnt it be nice to have a wristwatch like that. And I get twenty of them! I say to myself, Well, if I had that and I get thirty of them! Things come in from every side, without my even uttering a word I dont even ask, they just come.
   The first time I came here and spoke with Sri Aurobindo about what was needed for the Work, he told me (he also wrote it to me) that for the secure achievement of the Work we would need three powers: one was the power over health, the second was the power over government, and the third was the power over money.
  --
   And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! All the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!
   About one million dollars.

0 1958-07-21, #Agenda Vol 01, #unset, #Zen
   Not to waste energy means to utilize it towards the ends for which it was given. If energy is given for the transformation, for the sublimation of the being, it must be used for that; if energy is given to restore something that has been disrupted in the body, it must be used for that.
   Naturally, if a special work is given to someone along with the energy to do this work, its very good as long as it is being used towards the end for which it was given.
   But as soon as a man feels energetic, he immediately rushes into action. Or else, those who dont have the sense of doing something useful start gossiping. And still worse, those who have no control over themselves become intolerant and start arguing! If someone contradicts their will, they feel full of energy and they mistake that for a godlike wrath!

0 1958-07-23, #Agenda Vol 01, #unset, #Zen
   In the final analysis, seeing the world such as it is and seems meant to be irremediably, human intellect has decided that this universe must be an error of God and that the manifestation or creation is certainly the result of a desire, the desire to manifest, know oneself, enjoy oneself. So the only thing to do is to put an end to this error as soon as possible by refusing to cling to desire and its fatal consequences.
   But the Supreme Lord answers that the comedy is not entirely played out, and He adds: Wait for the last act; undoubtedly you will change your mind.

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
   Anusuya: wife of the rishi Atri and endowed with a great inner force. In her husband's absence, three gods came (Brahma, Vishnu and Shiva) disguised as brahmins and asked her for something to eat. Then they refused to eat unless she served them naked. Since they were brahmins, she could not s end them away without feeding them, so by her inner power, she changed them into babies and served them naked. This film was shown at the Ashram Playground on August 5, 1958.
   ***

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   The second is addressed to Sri Aurobindo (and I believe they have put my name at the end). It incorporates the mantra I was speaking of:
   Om namo namah shrimirambikayai

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   Before, I always had the negative experience of the disappearance of the ego, of the oneness of Creation, where everything implying separation disappearedan experience that, personally, I would call negative. Last Wednesday, while I was speaking (and thats why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and entered into the positive experience: the experience of BEING the Supreme Lord, the experience that nothing exists but the Supreme Lordall is the Supreme Lord, there is nothing else. And at that moment, the feeling of this infinite power that has no limit, that nothing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was I could no longer speak French. Perhaps the words could have come to me in Englishprobably, because it was easier for Sri Aurobindo to express himself in English, and thats how it must have happened: it was the part embodied in Sri Aurobindo (the part of the Supreme that was embodied in Sri Aurobindo for its manifestation) that had the experience. This is what joined back with the Origin and caused the experience I was well aware of it. And that is probably why its transcription through English words would have been easier than through French words (for at these moments, such activities are purely mechanical, rather like automatic machines). And naturally the experience left something behind. It left the sense of a power that can no longer be qualified,5 really. And it was there yesterday evening.
   The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of Matter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is swelling so trem endously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts.
  --
   (Towards the end of the conversation, about money:)
   Money belongs to the one who sp ends it; that is an absolute law. You may pile up money, but it doesnt belong to you until you sp end it. Then you have the merit, the glory, the joy, the pleasure of sp ending it!
  --
   But how many people know how to use it in this way? Very few, which is why they have to be taught. What I call teach is to show, to give the example. We want to be the example of true living in the world. Its a challenge I am placing before the whole financial world: I am telling them that they are in the process of withering and ruining the earth with their idiotic system; and with even less than they are now sp ending for useless thingsmerely for inflating something that has no inherent life, that should be only an instrument at the service of life, that has no reality in itself, that is only a means and not an end (they make an end of something that is only a means)well then, instead of making of it an end, they should make it the means. With what they have at their disposal they could oh, transform the earth so quickly! Transform it, put it into contact, truly into contact, with the supramental forces that would make life bountiful and, indeed, constantly renewedinstead of becoming withered, stagnant, shrivelled up: a future moon. A dead moon.
   We are told that in a few millions or billions of years, the earth will become some kind of moon. The movement should be the opposite: the earth should become more and more a respl endent sun, but a sun of life. Not a sun that burns, but a sun that illuminesa radiant glory.

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
   The first group ends with a helping hand to those who have made the wrong choice (!):
   7) But even in the event you have not made the irrevocable decision at the outset, should you have the good fortune to live during one of these unimaginable hours of universal history when the Grace is present, embodied upon earth, It will offer you, at certain exceptional moments, the renewed possibility of making a final choice that will lead you straight to the goal.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   It ended in a (Oh, the story was very long; it lasted three hours!) But really, it was lovely throughout. Lovely in the way it showed that the sincerity of love is much more powerful than anything else.
   If I were to narrate the whole thing to you, there would be no end to it, but anyway, you get the idea.
   ***

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
   And I had the impression It was not an impression I saw it. I was desc ending into a crevasse between two steep rocks, rocks that appeared to be made of something harder than basalt, BLACK, but metallic at the same time, with such sharp edgesit seemed that a mere touch would lacerate you. It appeared endless and bottomless, and it kept getting narrower, narrower and narrower, narrower and narrower, like a funnel, so narrow that there was almost no more roomnot even for the consciousness to pass through. And the bottom was invisible, a black hole. And it went down, down, down, like that, without air, without light, except for a sort of glimmer that enabled me to make out the rock edges. They seemed to be cut so steeply, so sharply Finally, when my head began touching my knees, I asked myself, But what is there at the bottom of this this hole?
   And as soon as I had uttered, What is there at the bottom of this hole? I seemed to touch a spring that was in the very depthsa spring I didnt see but that acted instantly with a trem endous power and it cast me up forthwith, hurled me out of this crevasse into (arms ext ended, motionless) a formless, limitless vast which was infinitely comfortablenot exactly warm, but it gave a feeling of ease and of an intimate warmth.
  --
   And then, down into this hole I still see what I saw then, this crevasse between two rocks. The sky was not visible, but on the rock summits I saw something like the reflection of a glimmera glimmercoming from something beyond, which (laughing) must have been the sky! But it was invisible. And as I desc ended, as if I were sliding down the face of this crevasse, I saw the rock edges; and they were really black rocks, as if cut with a chisel, cuts so fresh that they glistened, with edges as sharp as knives. There was one here, one there, another there, everywhere, all around. And I was being pulled, pulled, pulled, I went down and down and downthere was no end to it, and it was becoming more and more compressing.1 It went down and down
   And so, physically, the body followed. My body has been taught to express the inner experience to a certain extent. In the body there is the body-force or the body-form or the body-spirit (according to the different schools, it bears a different name), and this is what leaves the body last when one dies, usually taking a period of seven days to leave.2 With special training, it can acquire a conscious lifeindep endent and consciousto such a degree that not only in a state of trance (in trance, it frequently happens that one can speak and move if one is slightly trained or educated), but even in a cataleptic state it can produce sounds and even make the body move. Thus, through training, the body begins to have somnambulistic capacitiesnot an ordinary somnambulism, but it can live an autonomous life.3 This is what took place, yesterday evening it was like that I had gone out of my body, but my body was participating. And then I was pulled downwards: my hand, which had been on the arm of the chair, slipped down, then the other hand, then my head was almost touching my knees! (The consciousness was elsewhere, I saw it from outsideit was not that I didnt know what I was doing, I saw it from outside.) So I said, In any case, this has to stop somewhere because if it continues, my head (laughing) is going to be on the ground! And I thought, But what is there at the bottom of this hole?
  --
   And I was not imagining nor objectifying it; I was living it with easewith a great ease. And it lasted until the end of the meditation. When it gradually began fading, I stopped the meditation and left.
   Later, after I returned (to the Ashram), I wondered, What was that? What does it signify? Then I understood.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   The quality of the consciousness itself seems to change. It is not something higher than the summit we can attain here, it is not one MORE rung, not that. Here, we have reached the end, the summit, but its the quality that is different. The quality, in the sense that a fullness, a richness, a power is there (this is a translation, you see, in our way), but there is a something that that eludes us. It is truly a new reversal of consciousness.
   When we begin living the spiritual life, a reversal of consciousness takes place which for us is the proof that we have entered the spiritual life; well, yet another occurs when we enter the supramental world.

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   I was VERY HAPPY with the vision, for there was a great POWER, though it was rather terrible. But it was magnificent. When I saw that, I This vision was given to me because I had concentrated with a will to find the solution, a true solution, an enduring and permanent solution that is, I had this spontaneous gratitude which goes out to the Grace when it brings some effective help. Only, what followed was interrupted by someone who came to call me and that cut it short, but it will return.
   But now I KNOWbefore I did not know. The other morning I saw, and I was told very clearly that it was a karma1 to be worked out; so then I told you, but at the time I didnt know what it was.
  --
   What is neededwhat is needed is simply endurance, the capacity to hold on, which means to stay still within. Not to yield to not to yield when you feel within yourself, I cant bear it.
   And it seems to me that its relatively easier than when you have to confront the thing all alone.
  --
   Karma: positive (or negative) consequences of actions performed in past lives (every action is endowed with a self-perpetuating dynamism).
   A temple-island in southern India where Satprem became a sannyasi.

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   And ifit can happenif the second attempt also miscarries, if the conditions make the experience the soul is seeking still more difficult for example, if one is in a body with an inadequate will or some distortion in the thought, or an egoism too too hardened, and it ends in suicide, it is dreadful. I have seen this many times, it creates a dreadful karma that can be repeated for lifetimes on end before the soul can conquer it and manage to do what it wants. And each time, the conditions become more difficult, each time it requires a still greater effort. And people who know this say, You cannot get out! In fact, it is this kind of desire to escape which pushes you into more foolish things3 that result in a still greater accumulation of difficulty. There are momentsmoments and circumstanceswhen no one is there to help you, and then things become so horrible, the circumstances become so abominable.
   But if the soul has had but ONE call, but ONE contact with the Grace, then in your next life you are put in the conditions, once, whereby EVERYTHING can be swept away at one stroke. And at this present moment on earth, you cannot imagine the number of people I have met that is, the number of soulswho had reached out towards this possibility with such an intensity and they have all found themselves on my path.
   At that point, sometimes a great courage is needed, sometimes a great endurance is needed, sometimes a true love is enough, sometimes, oh! if only faith were there, one thing, one tiny little thing is enough, and everything can be swept away. I have done it often; there are times when I have failed. But more often than not I have been able to remove it. But then, what is needed is a great, stoical courage or a capacity to endure and to SEE IT THROUGH. The resistance (especially in cases of former suicide), the resistance to the temptation of renewing this stupidity creates a terrible formation. Or else this habit of fleeing when suffering comes: flee, flee, instead of absorbing the difficulty, holding on.
   But just this, a faith in the Grace, or an awareness of the Grace, or the intensity of the call, or else naturally the response the response, the thing that opens, that breaks the response to this marvelous love of the Grace.
  --
   As soon as you had left, and since I was following you, I saw that nothing of the kind was going to happen, but rather something very superficial which would not be of much use. And when I received your letters and saw that you were in difficulty, I did something. There are places that are favorable for occult experiences. Benares is one of these places, the atmosphere there is filled with vibrations of occult forces, and if one has the slightest capacity, it spontaneously develops there, in the same way that a spiritual aspiration develops very strongly and spontaneously as soon as one lands in India. These are Graces. Graces, because it is the destiny of the country, it has been so throughout its history, and because India has always been turned much more towards the heights and the inner depths than towards the outer world. Now, it is in the process of losing all that and wallowing in the mud, but thats another story it was like that and it is still like that. And in fact, when you returned from Rameswaram with your robes, I saw with much satisfaction that there was still a GREAT dignity and a GREAT sincerity in this endeavor of the Sannyasis towards the higher life and in the self-giving of a certain number of people to realize this higher life. When you returned, it had become a very concrete and a very real thing that immediately commanded respect. Before, I had seen only a copy, an imitation, an hypocrisy, a pretentionnothing that was really lived. But then, I saw that it was true, that it was lived, that it was real and that it was still Indias great heritage. I dont believe it is very prevalent now, but in any case, it is still there, and as I told you, it commands respect. And then, as I felt you in difficulty and as the outer conditions were not only veiling but spoiling the inner, well, on that day I wrote you a short note I no longer recall when it was exactly, but I wrote you just a word or two, which I put in an envelope and sent you I concentrated very strongly upon those few words and sent you something. I didnt note the date, I dont remember when it was, but its likely that it happened as I wished when you were in Benares; and then you had this experience.
   But when you returned the second time, from the Himalayas, you didnt have the same flame as when you returned the first time. And I understood that this kind of difficult karma still clung to you, that it had not been dissolved. I had hoped that your contact with the mountains but in a true solitude (I dont mean that your body had to be all alone, but there should not have been all kinds of outer, superficial things) Anyway, it didnt happen. So it means that the time had not come.

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
   And when I studied this, when I looked at this science of processes, of intermediaries, suddenly I clearly understood the working of karma, which I had not understood before. I had worked and intervened quite often to change someones karma, but sometimes I had to wait, without exactly knowing why the result was not immediate. I simply used to wait without worrying about the reasons for this slowness or delay. Thats how it was. And generally it ended, as I said, with the exact vision of the karmas source, its initial cause; and scarcely would I have this vision when the Power would come, and the thing would be dissolved. But I didnt bother about finding out why it was like that.
   One day I had mentioned this to X1 when he was showing me or describing to me the different movements of the pujas, the procedure, the process of the puja. I said to him, Oh, I see! For the action to be immediate, for the result to be immediate, one must acknowledge, for example, the role or the participation of certain spirits or certain forces and enter into a fri endly relationship or collaboration with these forces in order to obtain an immediate result, is it not so? Then he told me, Yes, otherwise it leaves an indefinite time to the play of the forces, and you dont know when you will get the result of your puja.

0 1958-12-04, #Agenda Vol 01, #unset, #Zen
   I have just received your letter which I read with all my love, the love that understands and effaces. When you return here, you will always be very welcome, and we shall certainly take up our work together again. I shall be happy, and it is very much needed. But first of all, it will be good for you to go to Rameswaram. I know that you will be welcome there. Stay there as long as necessary to find and consolidate your experience. Afterwards, come back here, stronger and better armed, to face a new period of outer and inner work. At the end of the labor is the Victory.
   With all my confident love.

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

0 1958-12-28, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, I indeed suspect that you want to endure, to bear this struggle all alone. Oh, I think I understand a number of things about the mechanism of these attacks and their connection with me, about the Divine Love that embraces all and takes into itself the suffering and the evil of menall this overwhelms me with a sudden understanding. It seems to me that I am seeing and feeling all that you are facing, all that you are taking upon yourself for us. The suffering of the Divine in Matter has been an overwhelming revelation to meAh! I see, I want to fight, I want to be totally on your side; I am now and forever determined.
   But you have enough to do with the higher beasts of prey without still having to fight the little scorpions. I beg of you, Sweet Mother, accept the help that is being offered to you, preserve your strength for the higher struggle. I quite understand that your Love can even go to the scorpions that are attacking you, but it is not forbidden to protect yourself from their venom. You have enough to do on other planes.

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   (This note was written by Mother in English. It concerns an attack of black magic that threatened her life and in the end completely changed her outer existence. A new stage begins.)
   Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materially than I do usually. This degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where everything was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we shall kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it were in full light while everything else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. This girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the walls of the staircase) down below a small black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent the figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was tall and slim. No other cloth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnaturally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
  --
   Mother withdrew on December 9. In fact, She had been unwell for already more than a month before withdrawing. On November 26, the last 'Wednesday class' took place at the playground; on November 28 the last 'Friday class', on December 6, the last 'Translation class'; on December 1, the end of Mother's tennis and the last visit to the playground. On December 9, She again went down for the meditation around the Samadhi. From December 10, Mother remained in her room for one month. A great period had come to an end. Henceforth, She would only go out of the Ashram building on rare occasions.
   A disciple

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

0 1959-01-27, #Agenda Vol 01, #unset, #Zen
   So X will to do a special work for you for eleven days, and if at the end of this period the suffering still persists, he will s end me to Pondicherry to deliver something directly into your hands. I, too, would like very much to do something to alleviate your suffering.
   By a special grace, X gave me both stages of the tantric initiation at the same time, although they are normally separated by several years; then if all goes well, he will give me the full initiation in 6 months. I have thus received a mantra, along with the power of realizing it. X told me that a realization should come at the beginning of the fifth month if I repeat the mantra strictly according to his instructions, but he again told me that the hostile forces would do all they could to prevent me from saying my mantra: mental suggestions and even illness. X has understood that I have work at the Ashram, and he has exempted me from the outer forms (pujas and other rituals), but nevertheless I must repeat my mantra very accurately every day (3,333 times, that is, a little more than 3 hours uninterrupted in the mornings, and more than 2 hours in the evening). I must therefore organize myself in such a way as to get up very early in the morning in Pondicherry, for in no case will your work suffer.

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
   And I express this in my own way when I say1 that thoughts come and go, flow in and out. But thoughts concerning material things are formations originating in that world, they are kinds of wills coming from the vital plane which try to express themselves, and most often they are truly deadly. If you are annoyed, for example, if someone says something unpleasant to you and you react It always happens in the same way; these little entities are there waiting, and when they feel its the right moment, they introduce their influence and their suggestions. This is what is vitally symbolized by the being with his dagger rushing forward to stab youand in the back, at that! Not even face to face! This then expresses itself in the human consciousness by a movement of anger or rage or indignation: How intolerable! How ! And the other fellow says, Yes! We shall put an end to it!
   It is quite interesting to watch it once, but it isnt very pleasant.

0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Zen
   At times he calls himself the Lord of Nations. It is he who sets all wars in motion, and only by thwarting his plans could the last war be won This one does not want to be converted, not at all. He wants neither the physical transformation nor the supramental world, for that would spell his end. Besides, he knows We talk to each other; beyond all this, we have our relationship. For after all, you see (laughing), I am his mother! One day he told me, I know you will destroy me, but meanwhile, I will create all the havoc possible.
   This Asura of Falsehood is the one who delegated the Titan that is always near me. He chose the most powerful Titan there is on earth and sent him specially to attack this body. So even if one manages to enchain or kill this Titan, it is likely that the Lord of Falsehood will delegate another form, and still another, and still another, in order to achieve his aim.
   In the end, only the Supramental will have the power to destroy it. When the hour comes, all this will disappear, without any need to do anything.
   It was Theon.

0 1959-04-07, #Agenda Vol 01, #unset, #Zen
   end March (?) 1959

0 1959-05-25, #Agenda Vol 01, #unset, #Zen
   A love for you might have held me here. And indeed, for you I have devotion, veneration, respect, an attachment, but there has never been this marvelous thing, warm and full, that links one to a being in the same beating of a heart. Through love, I could do all, accept all, endure all, sacrifice all but I do not feel this love. You cannot give yourself with your head, through a mental decision, yet that is what I have been doing for five years. I have tried to serve you as best I could. But I am at the end of my rope. I am suffocating.
   I have no illusions, and I do not at all suppose that elsewhere my life may at last be fulfilled. No, I know that this whole life is cursed, but it may as well be truly cursed. If the Divine does not want to give me his Love, may he give me his curse. But not this life between two worlds. Or if I am too hardened, may he break me. But not this tepidness, this approximation.

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
   1) There is the destiny of the adventurer: it is the one in me that needs the sea or the forest and wide open spaces and struggles. This was the best part of my childhood. I can sit on it and tell myself that the adventure is within, and it might work for a while. But this untamed child in me continues to live all the same, and it is something very valuable in me. I cannot kill it through reasoning, even spiritual reasoning. And if I tell it that everything lies within, not without, it replies, Then why was I born, why this manifestation in the outer world? In the end, it is not a question of reasoning. It is a fact, like the wind upon the heaths.
   2) There is the destiny of the writer in me. And this too is linked to the best of my soul. It is also a profound need, like adventuring upon the heaths, because when I write certain things, I brea the in a certain way. But during the five years I have been here, I have had to bow to the fact that, materially, there is no time to write what I would like (I recall how I had to wrench out this Orpailleur, which I have not even had time to revise). This is not a reproach, Mother, for you do all you can to help me. But I realize that to write, one must have leisure, and there are too many less personal and more serious things to do. So I can also sit on this and tell myself that I am going to write a Sri Aurobindo but this will not satisfy that other need in me, and periodically it awakens and sprouts up to tell me that it too needs to breathe.

0 1959-06-07, #Agenda Vol 01, #unset, #Zen
   1) X spoke to me of the Vedic times when a single emperor or sage ruled the entire world with the help of governors; then these governors gradually became indep endent kings, and conflicts were born. So I asked him what was going to happen after this next war and whether the world would be better. He replied as follows: Yes, great sages like Sri Aurobindo who are wandering now in their subtle bodies will appear. Some sages may take the physical body of political leaders in the West. It will be the end of ignorant atomic machines and the beginning of a new age with great sages leading the world. So it seems that Xs vision links up with Sri Aurobindos prediction for 1967.
   He did not give me any further details about this war, except to say that the countries which will suffer the most will be the countries of the North and the East, and he cited Burma, Japan, China and Russia. He said rather categorically that Russia would be swept away and that America would triumph.

0 1959-06-08, #Agenda Vol 01, #unset, #Zen
   X then said that India would side with America against the Communist bloc (in spite of Americas support to Pakistan), and furthermore, that the day India sides with America, America will cease supporting Pakistan. In any case, it will be the end of Pakistan.
   After I translated your letter to him, X told me that he would give me more details in two or three days.

0 1959-06-17, #Agenda Vol 01, #unset, #Zen
   Mother, I have suffered so much and prayed so much this last while that I am sure my soul cannot but arrange circumstances in such a way that somehow I may live at last that somehow EVERYTHING may truly become reconciled: not later on or one of these days, but soon for it cannot go on any longer; I am at my end.
   Mother, I have prayed with so much truth in my heart that I am sure the gods will come to help me, and that you will help me, too. I think not only of Sujata, but of all these destinies that are being stifled within me.

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

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
   Sri Aurobindo gave me two days of thistotal bliss. But all the same, by the end of the second day I realized that I could not continue to remain there, for the work was not advancing. The work must be done in the body; the realization must be attained here in this physical world, for otherwise it is not complete. So I withdrew from that world and set to work here again.
   And yet, it would take little, very little, to pass from this world to the other, or for the other to become the real world. A little click would be enough, or rather a little reversal in the inner attitude. How should I put it? It is imperceptible to the ordinary consciousness; a very little inner shift would be enough, a change in quality.

0 1960-01-28, #Agenda Vol 01, #unset, #Zen
   When I started my japa one year ago, I had to struggle with every possible difficulty, every contradiction, prejudice and opposition that fills the air. And even when this poor body began walking back and forth for japa, it used to knock against things, it would start breathing all wrong, coughing; it was attacked from all sides until the day I caught the Enemy and said, Listen carefully. You can do whatever you want, but Im going right to the end and nothing will stop me, even if I have to repeat this mantra ten crore1 times. The result was really miraculous, like a cloud of bats flying up into the light all at once. From that moment on, things started going better.
   You have no idea what an irresistible effect a well-determined will can have.
  --
   Of all forms of ego, you might think that the physical ego is the most difficult to conquer (or rather, the body ego, because the work was already done long ago on the physical ego). It might be thought that the form of the body is a point of concentration, and that without this concentration or hardness, physical life would not be possible. But thats not true. The body is really a wonderful instrument; its capable of widening and of becoming vast in such a way that everything, everything the slightest gesture, the least little taskis done in a wonderful harmony and with a remarkable plasticity. Then all of a sudden, for something quite stupid, a draft, a mere nothing, it forgetsit shrinks back into itself, it gets afraid of disappearing, afraid of not being. And everything has to be started again from scratch. So in the yoga of matter you start realizing how much endurance is needed. I calculated it would take 200 years to say ten crore of my japa. Well, Im ready to struggle 200 years if necessary, but the work will be done.
   Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all. For the other yogas, the paths have been well laid, you know where to tread, how to proceed, what to do in such-and-such a case. But for the yoga of matter, nothing has ever been done, never, so at each moment everything has to be invented.
  --
   As a matter of fact, Mother had ended upon this sentence:
   'It wants to live only to conquer.' Then the next day, Mother sent the following note to the disciple: 'Friday, 1.29.60yesterday, when I left you, the experience was there, but in my hurry to leave, the words did not come correctly, or rather they were incomplete (I had said, 'to live only to conquer'). What my body was experiencing was, 'Live to win the Lord's Victory.'

0 1960-03-07, #Agenda Vol 01, #unset, #Zen
   Publisher and fri end are here one in telling you that LOrpailleur is a beautiful book whose richness and force have struck me even more this time than before when I read the first version. I cannot tell you how much your Job is my brotherin his darkness as in his light. The joy, the wild, irrepressible joy that furtively yearns and at times bursts forth, embracing all, this joy at the heart of the book burns the reader for a few, in any case, who are prepared to be inflamed. In the end, I cant say if LOrpailleur will or will not be noticed, if the critics will or will not bestow an article, a comment, an echo upon it, if bookstores will or will not sell it (poor orpailleur!). But what I know is that for a few readers2, 3, 10 perhapsyour book will be the cry that will rip them from their sleep forever. To your song, another song in themselves will respond. Where, how shall this concert finish? Who knowsanything is possible!
   My words are a bit disjointed but Im not in the mood to give an articulate discourse. Which is a way of saying, once again, how happy I amand grateful.

0 1960-04-13, #Agenda Vol 01, #unset, #Zen
   My fri end here gave me the book Templier et Alchimiste [Templar and Alchemist] to read; its published by the group he is going to join in France. They too speak of the transmutation of matter and proclaim the end of homo sapiens and the birth of the superman.
   I long to be with you and work on the book on Sri Aurobindo I want to put all my soul into it and, with your grace, create something inflaming.

0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Zen
   Pralaya: apocalypse, end of a world.
   Formations, in occult language, refer to all the psychological movements and impulses, conscious or unconscious, constantly emanating from the disciples and others, and which leave an imprint in the subtle atmosphere or a wandering entity seeking to fulfill itself.

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
   These experiences are always absolute, as long as they last; then, through certain signs that I know (I am accustomed to it), I notice that the body consciousness begins closing up again. Or rather, somethingevidently a Supreme Wisdomdecides its sufficient for this time and that the body has had enough. It ought not to break, which is why certain precautions are taken. So this comes in several little stages that I know quite well. The final one is always a bit unpleasant because my body gets into rather peculiar positions as a result of the work. As its only a sort of machine, towards the end I have some difficulty straightening my knees, for example, or opening my fingers I think they even make a noise, like something forced into one position whose life has become purely spontaneous and mechanical. There are plenty of people like that, plenty, who enter into trance and then can no longer get out by themselves; they get themselves into a certain position and someone has to free them. This has never happened to me; I have always managed to extricate myself. But yesterday evening, the experience lasted a very long time. There was even a little cracking at the end, as when people have rheumatism.
   And during all this time, approximately three hours, the consciousness was completely, completely different. It was here, however; it was not outside the earth, it was on earth, but it was completely differenteven the body consciousness was different. And what remained was very mechanical; it was a body, but it could just as well have been anything. All this power of consciousness that for more than seventy years Ive gradually pushed into each of the bodys cells so that each cell could become conscious (and it goes on constantly, constantly), all this seemed to have withdrawn there only remained one almost lifeless thing. However, I could raise myself up from my bed and even drink a glass of water, but it was all so bizarre. And when I went back to bed, it took nearly forty-five minutes for the body to regain its normal state. Only after I had entered into another type of samadhi2 and again come out of it did my consciousness fully return. It is the first time I have had an experience of this kind.
  --
   It moves and it doesnt move. How can you explain that? It was in motion, a constant, unceasing motion, and yet there was no shifting of place. I had the perception, or rather there was the perception, of something which WAS forever, which never repeated itself, neither began nor ended, which didnt shift places yet was always in motion.
   Words cannot express it. No translation, none, not even the most subtle mental translation can express this. It was Even now the memory I have of it is inexpressible. You have to be in it to feel it, otherwise
  --
   After all that, towards the end of the night, at two in the morning, only a kind of faint suggestion was left: How can this statewhich I knew in trance, in samadhi, and which necessitates lying downbecome constant in a physical body which moves about? There is something to discover there. And what form will it take? For in my consciousness, you see, it is constantly like that, this universal flood, but the problem is IN THE BODY: its the problem of the Force in its most material form.
   And during the time my experience lasted, I had no feeling of anything exceptional, but rather simply the fact that after all its preparation, the body consciousness was ready for a total identification with Thatin my consciousness its always the same, a perpetual, constant and eternal state in that it never leaves me. Its like that, and it never varies. What diminishes the immensity of the Vibration are the limitations of the material consciousness which can color it and even sometimes change it by giving it a personal appearance. Thus, when I see someone and speak to him, for example, when my eyes concentrate on the person, I have almost the sensation of this flood flowing from me towards the person or of it passing through me to go onto the person. There is an awareness of the eyes, the body. And it is this which limits or even changes a little the immensity of the thing But already this feeling has almost disappeared; this immensity seems to be acting almost constantly. There are moments when I am less interiorized, when I am more on the surface, and it feels like its passing through a bodymoments when the body consciousness comes back a little. And this is what diminishes the thing.

0 1960-06-07, #Agenda Vol 01, #unset, #Zen
   Ah, thats what it is! Your cave it IS like that, its really like that, I understand why you feel you have to blast it with dynamite! But if you go right to the endright to the endtheres no more top to the cave, its wide open to the stars. I can see it. Go to the very end. Its very dark. Its very dark and not very enticing, and it feels as if it may still be worse but it wont be worse. Go right to the end, and suddenly youll be able to stand up straight.
   (long silence)

0 1960-07-12 - Mothers Vision - the Voice, the ashram a tiny part of myself, the Mothers Force, sparkling white light compressed - enormous formation of negative vibrations - light in evil, #Agenda Vol 01, #unset, #Zen
   If no vibrations ever disappear, then what happens with all these horrible things coming from every corner of the world? Dont they pile up? Dont the bad vibrations take on a more and more enormous volume in the end?
   They are transformed. And at times they are transformed almost immediately.
  --
   And there are hundreds and hundreds of little experiences like that, like so many little stones marking the way. Then you see that the two things are ALWAYS together: the destructive and the constructive. You cant see one without seeing the other. A time comes when the effort is to conquer the negative parts of creation and death (as at the end of Savitri), and when you have conquered that, then youre above. And then if you look at all these things, even those which seem the most opposed to the Divine, even acts of cruelty done for the pleasure of cruelty, you see the Presence the Presence that annuls their effects. And its absolutely marvelous.
   I had a startling experience one day when X was doing his pujas to encircle the titans. He was in difficulty and I was about to intervene to help him when I was abruptly stopped. I was faced by a massive blackness (blacker than the blackest physical thing) and suddenly, right at its center, I saw the Divine Love shining with such a spl endor I had never seen it so spl endid.

0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
   Right at the end, there was a place where the water had to turn to run downthis was the Great Passage. If you got caught in that, it was all over. You had to reach this spot and cross over before the water came. It was the only place you could get across. Then a last plunge, and like an arrow shot from a bow, full speed ahead, I crossed over and there I was.
   And once on the other side, without even a rise in ground level (I dont know why), it was immediately safe. And the current went on and on, waves upon waves, on and on, as far as the eye could see, but it was canalized here at the Great Turning; and as soon as it went past this point, the inundation was total, it spread out over something over the earth. And the current turnedit turned but I was already on the other side. And down below, everything was finished, the water rushed down everywhere. Only, as soon as I was on the other side, it could not touch me the water could not get across, it was stopped by something invisible, and it turned away.
  --
   The vehicle and the forward movement are the sadhana, beyond the shadow of a doubt. I understood that the speed of sadhana was greater than the speed of the forces of destruction. And it ended in certain victory, there is not a shadow of doubt. This feeling of POWER once I was firmly grounded there [in the square], enough power to help others.
   These were universal forces. I cant say it means war. Ive foreseen many warswidespread wars, local wars, so many warsand up to now they have never been presented to me in that form. Theyve always come as a fireflames, flames, the home burning. Not as an inundation.
  --
   Ah, that, weve already had some. From all around, people are proclaiming that in 1962, there will be some people have even foreseen the end of the earth, but thats foolish! For the earth was built with a certain purpose, and before things are done, it will not disappear.
   But there may be some changes.

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
   Coming at the end of the night as it did, it means that its an exploration in some part or another of a subconscious mental activity. And you can make so many discoveries there it is unbelievable! But its lovely. And rarely unpleasant. There was a time when it was very unpleasant, oppressive, full of effort and resistance. I would want to go somewhere, but it would be impossible; I toiled and struggled, but everything would go wrong the straight paths would suddenly plunge into an abyss, and Id have to cross the abyss. For years it was like that. Just recently, I looked back over this whole period But now it is over. Now its something its lovely, its enjoyable, its a little it has a childlike simplicity.
   However, its not a personal subconscient, but a its more than the Ashram. For me, the Ashram is not a separate individualityexcept in that vision the other day,1 which is what surprised me. Its hardly that. Rather, it is still this Movement of everything, of everything that is included. So its like entering into the subconscient of the whole earth, and it takes on forms which are quite familiar images to me, but they are absolutely symbolic and very, very funny! It took a moment to see that vainquons is spelled q-u-o-n-s. And I wasnt sure! I meant to ask Pavitra for a dictionary which gives verb conjugations, for then if Im stuck on something while writing, I can look it up.

0 1960-08-10 - questions from center of Education - reading Sri Aurobindo, #Agenda Vol 01, #unset, #Zen
   Once Ive drummed that into their heads long enough, they may end up understanding.
   Then Z asks about languages: should they choose ONE language or I dont know. And then, if only ONE language, which language? She said, Should it be a common or international language, or their [the students] vernacular? I answered her, If only ONE language is known [well], it is better (international or common).1

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   But L has enlarged the program. (Mother indicates the plan) This is only a small part of his extensive total program. He is planning to have a school of agriculture, a modern dairy with grazing landtheres a lot of agriculture, really a lotfruit orchards, large rice fields, many things. And then a ceramics factory. My ceramics factory will be at the far end of the lake, so as to utilize the clay the government has agreed; as they have to dig out the lake one day, we shall use the top soil for the fields. First well remove all the pebbles (you know, there are hills over there), which can be used for constructionits a mine of pebbles. After removing the pebbles, there will be holes which then well fill with earth from the lake. And below this earth is a thick and compact layer of clay which is so hard it cant be used for farmingits impossible but its wonderful for making ceramics. So right at the very end, in Indian territory,4 well have a large ceramics industry. On the other side, well have a little factory for firing clay.
   All this is huge. A trem endous program.5
  --
   But then Id rather not die if possible. And if I dont die, it will be perfectly useless, because that would then be the obvious proof of an uninterrupted ascent; consequently, what there will be at the very end will be much more interesting.
   You alone have convinced me that the history of the way might be of some interest, so Im letting you do it Ive taken a very, very handsome file upstairs with all your notes in it.8 Its filling up; its going to be formidable! (Mother laughs) a frightful documentation.

0 1960-08-27, #Agenda Vol 01, #unset, #Zen
   The little basket I put them in can no longer close! I take 45 minutes every morning upstairs to write letters. And I receive six, seven, eight, ten letters a day, so how can I manage? In the end, Sri Aurobindo spent the whole night writing letterstill he went blind.
   Myself, I cant afford to do that, I have other things to do. And Im not keen on going blind either. I need my eyes, they are my work instruments.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   I felt better that night because I was concentrated, but my head was still hurting a little. Then the following day I said to myself, or rather I told him inwardly, Whether you like it or not, I am bringing down whats up above; it is the only way I can feel comfortable! And I told you what happenedas soon as I sat down I was so surprised, for he didnt start doing what he had done the day before; I myself did the same thing, I participated, so to speak, in his will (so as to find out), but with the resolve to remain consciously in contact with the highest consciousness, as always, and to bring it down. And it came in a marvelous flood. He was quite happy, he did not protest! All the pain was gone, there was nothing left, it was perfect. Only towards the end of the meditation did he again want to start doing his little trick of enclosing my physical mind in this construction, but it didnt last I watched all this from above.
   And he isnt aware of this, actually, he isnt aware at all. If he were told, he would absolutely deny it for him, its an opening onto Infinity! But in fact, its always like that, we are always shut in, each of useach one is enclosed inside certain limits which he doesnt feel, for should he feel it, he would get out! Oh, I know this feeling very well, for when I was with Sri Aurobindo I was open in this way (gesture towards the heights), and I always had this feeling of Yes, my child He tolerated me the way I was and waited for it to change. Thats truly how things are, you know. And now I feel my limits, which are the limits of the world as it is at present, but beyond that theres an unmanifested immensity, eternity and infinityto which we are closed. It merely seeps init is not the great opening. What I am trying to bring about is the great opening. Only when it has opened wide will there really be the (how should I put it?) the irreducible thing, and all the worlds resistance, all its inertia, even its obscurity will be unable to swallow it up the determining and transforming thing I dont know when it will come.
  --
   Its an almost physical discipline. Moreover, I have seen that the japa has an organizing effect on the subconscient, on the inconscient, on matter, on the bodys cellsit takes time, but by persistently repeating it, in the long run it has an effect. It is the same principle as doing daily exercises on the piano, for example. You keep mechanically repeating them, and in the end your hands are filled with consciousness it fills the body with consciousness.
   I have a hard time making X understand that I have work to do when Im with him. He doesnt understand that one can work.
  --
   Yes, he doesnt dare say a thing He doesnt understand it very well. What funny ideas, eh! He must think I have funny ideas, but anyway In the end, he tells himself, Oh, its just because shes born in France that she is still carrying this burden!
   Its quite funny.
  --
   For years, from 1912 to 1914, I did endless exercises, all kinds of things, even pranayama8if it would only shut up! Really, if it would only be quiet! I was able to go out (that wasnt difficult), but inside it kept turning.
   This lasted about half an hour. I quietly remained there I heard the noise of their conversation, but I wasnt listening. And then when I got up, I no longer knew anything, I no longer thought anything, I no longer had any mental constructioneverything was gone, absolutely gone, blank!as if I had just been born.
  --
   After that, I made a kind of pact with them the trouble, you see, is that there are constantly new ones. If only they were the same! They are constantly coming in new floods, so there was the need of a permanent formation over there. Ive tried to make this permanent formation, to take and absorb them, to calm them down and scatter them a little so they dont accumulate in one spot, which in the end could be dangerous.
   I found this quite amusing.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   And in the end, its quite fun.
   ***

0 1960-10-19, #Agenda Vol 01, #unset, #Zen
   Its quite all right when youve come TO THE end, when you have totally mastered the body by means of the spiritual consciousness. But until then, I dont agree I do not at all agree.
   Its the same as when X tells people, I am feeding you, so eat! And he serves you ten times more than you can put in. If you tell him, My stomach cant digest it, he answers that this is nonsense: Eat, and you will see! And in fact, up above that is, once youve mastered itits perfectly true. But we arent there yet, far from it! He himself is sick all the time.

0 1960-10-22, #Agenda Vol 01, #unset, #Zen
   There was a considerable library in the studio; one whole end was given over to the librarymore than two thousand books belonging to my brother. There were even the complete works of several classical writers. And I had my entire collection of the Revue Cosmique, and my post card collection (it was down below)mainly post cards of Algeria, Tlemcen, nearly 200 of them. But there were five years of the Revue Cosmique. And written in such a French! How funny it was!
   Theons wife dictated it in English while she was in trance. Another English lady who was there claimed to know French like a Frenchman. Myself, I never use a dictionary, she would say, I dont need a dictionary. But then she would turn out such translations! She made all the classic mistakes of English words that mustnt be translated like that. Then it was sent to me in Paris for correcting. It was literally impossible.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   S has a nephew in Bombay, and one day towards the end of August or beginning September, he told me an extraordinary story about this nephew, who had disappeared (he showed me his photographhe looks rather like a medium). He returned home two days later, I believe. Hed been found in a train in a hypnotic state; fortunately someone shook him and he suddenly woke up: Why am I here? What am I doing here? (He had no intention of travelling, you see; he had simply left his house to visit a neighbor in Bombay.) So he returned home without knowing what had happened to him. And he was quite bizarre, really rather off.
   A few days later, this nephew had to go somewhere, I dont know where; he went down to the railway station and didnt return. Impossible to find out what had happened to him, he was nowhere to be found. Several days had passed when the family decided to s end me his photograph and to tell me the story, adding that it was surely a sequel to the previous occurrence (there must be some people doing hypnotism), and then they asked me where he was and what had become of him.
  --
   In occult language, a 'formation' is a concentration of power towards a specific end. In this case, the tantric guru's formation to save the nephew.
   The yearly ritual worship in honor of Durga, the universal Mother.

0 1960-10-30, #Agenda Vol 01, #unset, #Zen
   Was it by chance the wallet that brought this to mind? I wondered right at first. I had the impression of having given you something Egyptian, but I could no longer remember what it was Im happy it wasnt that! I hesitated for barely a moment, then said to myself, Why? And what came is that everything, even apparently accidental things, is organized by the same Consciousness for the same endsits obvious.
   But I found this interesting, so I began looking, and I LIVED the scene, all kinds of scenes of initiation, worship, etc., for quite some time. When that lifted, a light much stronger than the last time (during the last meditation) came down, in a wonderful silence. (I might add that the first thing I did, at the beginning, was to try to establish a silence around you, to insulate you from other things so as to keep your mind quiet; it kept jumping a little, but once this light came down ) And it came down with a very hieratic quality and (how can I put this?) Egyptian in charactervery occult, very occult, very, very distinct, very specific, like this (gesture indicating a block of silence desc ending).
  --
   Then suddenly I went into a little trance. And in it I saw you, but you were physically, you were on one plane, and then I saw another man on a different plane (I saw him quite concretely; he was rather tall, broad-shoulderednot so tall as broad, with a dark, European suit). And he took your hands and started shaking them enthusiastically!but you were quite indifferent, just as you are now, dressed in Indian fashion and sitting cross-legged. He took both your hands and started shaking them! And then I distinctly heard the words: Congratulations, its a great success!it had to do with your book.3 And at the same time, I saw all sorts of people and things who were touched by your bookall kinds of people, obviously French, or Westerners in any case women, men. There was even one woman (she must have been an actress or a singer or anyway, someone whose life was she was even dressed for the stage, with some kind of tightsa beautiful girl!) and she said to someone, Ah, it has even given me a taste for the spiritual life! It was extremely interesting All kinds of things of this nature. And then once again I came out of this trance and In the end, I tried to do some certain thing for you and it turned out well. It turned out quite well.
   But then, just before that, there was this powdering of golden light coming down. And as it desc ended, it was white with a touch of gold (but it was white) and it came down in a column, with such POWER! And then, just at the end, this powdering of gold came and settled into this white light which had remained there the whole timeoh, it was so abundant. A great power of realization. I had a hard time coming out of it! At the start, I had decided to come out of it at half past, so I came out, but still not completely
   So there, my child. And you, what did you feel?
  --
   Oh, now I remember! It was PINK during the second phase, just afterwards, after Egypt! Oh, it was like like at the end of a sunrise when it gets very clear and luminous. A magnificent color. And it kept coming down and down, in a flood that part was new. Its something I see very rarely. It was not there at all the last time we meditated together. And it came filled with such a joy! Oh! It was absolutely ecstatic. It lasted quite a long time. And from there I went into this trance where I saw (laughing) that man congratulating you! I heard him say (his voice is what roused me from my trance, and then I saw him), Congratulations, its a great success! (Mother laughs)
   Its good. Well have these little meditations from time to time. For me, its pleasant, for I have neither to restrict nor contain nor veil myself. Its nice.

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   Speaking of which, I looked at Ts most recent questions on the Aphorisms again. All these children havent the least sense of humor, so Sri Aurobindos paradoxes throw them into a kind of despair! The last aphorism went something like this: When I could read a wearisome book from one end to the other with pleasure, then I knew I had conquered my mind.2 So T asked me How can you read a wearisome book with pleasure?!! I had to explain it to her. And on top of that, I have to take on a rather serious tone, for were I to reply in the same ironic fashion, they would be totally drowned! It throws them into a terrible confusion!
   Its a lack of plasticity in the mind, and they are bound by the expression of things; for them, words are rigid. Sri Aurobindo explained it so well in The Secret of the Veda; he shows how language evolves and how, before, it was very supple and evocative. For example, one could at once think of a river and of inspiration. Sri Aurobindo also gives the example of a sailboat and the forward march of life. And he says that for those of the Vedic age it was quite natural, the two could go together, superimposed; it was merely a way of looking at the same thing from two sides, whereas now, when a word is said, we think only of this word all by itself, and to get a clear picture we need a whole literary or poetic imagery (with explanations to boot!). Thats exactly the case with these children; theyre at a stage where everything is rigid. Such is the product of modern education. It even extracts the subtlest nuance between two words and FIXES it: And above all, dont make any mistake, dont use this word for that word, for otherwise your writings no good. But its just the opposite.
  --
   But its explained very well in Savitri! All these things have their laws and their conventions (and truly speaking, a really FORMIDABLE power is needed to change anything of their rights, for they have rightswhat they call laws) Sri Aurobindo explains this very well when Savitri, following Satyavan into death, argues with the god of Death.3 Its the Law, and who has the right to change the Law? he says. And then comes this wonderful passage at the end where she replies, My God can change it. And my God is a God of Love. Oh, how magnificent!
   And by force of repeating this to him, he yields She replies in this way to EVERYTHING.

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
   The rainy season expresses this state of things so well: a constant descent of luminous sweetness (sweetness is not the right wordthere must be a Sanskrit word for it, but this is all we have! ) in this endless gloom.
   ***

0 1960-11-26, #Agenda Vol 01, #unset, #Zen
   Dont write all this down, erase it, because Ill speak of it lateronce its over, when Ive reached the end. I dont want it to fall into anyones hands by accident. And for you, keep it in your consciousness.
   (silence)

0 1960-12-17, #Agenda Vol 01, #unset, #Zen
   But you cannot get out as long as it all seems quite natural to you. Whats most unfortunate is when you resign yourself to it. You realize this when you go back to earlier states of consciousness; you see that it all seemed, if not quite natural, at least almost inevitable thats how things are, you must take them as they are. And you dont even think about it; you take things as they are, you EXPECT them to be what they are; its the stuff of our daily lives, and it keeps repeating itself endlessly. And the only thing you learn is to hold on, hold on, not let yourself be shaken, to go right through it alland it feels endless, interminable, almost eternal. (However, once you understand what eternal is, you see that this CANNOT be eternal, for otherwise )
   But this particular state of endurancethis endurance that nothing can upsetis very dangerous. And yet its indispensable; for you must first accept everything before having the power to transform anything.
   Its what Sri Aurobindo always said: FIRST you must accept EVERYTHINGaccept it as coming from the Divine, as the Divine Will; accept without disgust, without regret, without getting upset or impatient. Accept with a perfect equanimity; and only AFTER that can you say, Now lets get to work to change it.

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   There have been similar stories in dreams with X. I saw him when he was very young (his education, the ideas he had, how he was trained). And the same thing happened. I was with him but Ill tell you that another time6 And then at the end, Id had enough and I said, Oh, no! Its too ridiculous! and with that I left the house. At the door was a little squirrel sitting on his haunches making fri endly little gestures towards me. Oh! I said, heres someone who understands better!
   But later I observed, I saw that this had helped drain him of all the weight of his past education. Very interesting Night after night, night after night, night after nightplenty of things! You could write novels about it all.
  --
   Mother later narrated the end of her 'dream' with X:
   'It was his house, and it was rather complicated to enter. I was saying a mantra or japa when X came along; he had a ... a terribly reproachful air! Then he smelled my hands: 'It's a bad habit to wear perfume. (Mother laughs) You cannot live a spiritual life when you wear perfume.' then I looked at him and thought, 'My God, does he have to be so backward!' But it annoyed me, so I said, 'Very well, I'm going.' When I got near the door, he started saying, 'Is it true you have been married several times, and that you've been divorced?' Then a kind of anger entered me (laughing) and I told him, 'No, not just once, but twice!' Thereupon, I left. All the old ideas...

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its easy to understand how someone who has this experience can spread it and act upon others, since to have it you must touch the unique, supreme Essence of the whole manifestation the Origin and the Essence, the Source and the Reality of all that is; then you immediately enter the realm of Unity where there is no more separation among individuals: its a single vibration that can repeat itself endlessly in outer forms.2
   If you go high enough, you come to the Heart of everything. Whatever manifests in this Heart can manifest in all things. This is the great secret, the secret of divine incarnation in an individual form. For in the normal course of things, what manifests at the center is only realized in the outer form with the awakening and RESPONSE Of the will within the individual form. But if the central Will is constantly, permanently represented in one individual, he can then serve as an intermediary between that Will and all beings, and will FOR THEM. Whatever this being perceives and consciously offers to the supreme Will is replied to as if it came from each individual being. And if individuals happen to be in a more or less conscious and voluntary relationship with this representative being, their relationship increases his efficacy and the supreme Action can work in Matter in a much more concrete and permanent way. This is the reason for these descents of what could be called polarized consciousnesses that always come to earth for a particular realization, with a definite purpose and missiona mission decided upon before the actual embodiment. These mark the great stages of the supreme incarnations upon earth.
  --
   I have replied endlessly, I have given all sorts of explanations about the organization of the School, about World Union,4 about the true way to organize industry (its true functioning)so many things! If all that were compiled we could publish brochures! Sometimes Ive spoken three-quarters of an hour non-stop to people who listened with delight and were receptive but quite incapable of making a written report of it. At times like that we could have used one of your machines! But when things are organized in advance, it may well be that nothing comes out at allmentalizing stops the flow. If I is in front of me, I cant say anything to her because she doesnt understand. I already have trouble writing to herwhat I have to say is always brought down a bit; but if she were here in the room and I had to speak to her, nothing at all would come out!
   No, when we feel like it and when she doesnt raise any question about an aphorismat least not an impossible questionwell do this: I will speak here, its much easier for me. This way things come that I havent seen before; while when I write like that, they are usually things Ive seen on other occasions (not that I try to recall them, they are there and simply come back). But when theres a new contact, something new always comes.
  --
   Later, Satprem asked Mother, 'Is it a single vibration that CAN REPEAT itself endlessly or that REPEATS itself endlessly?' Mother replied: 'I meant several things at once. This single vibration is in static latency everywhere but when you realize it consciously you have the power to make it active wherever you direct it; that is, one doesn't "move" something, but makes it active by the insistence of the consciousness wherever you focus it.'
   Twice a week, during the period of the Playground Talks, Mother would publicly reply to questions put to her by the disciples assembled at the Ashram Playground.

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   Something was obviously bent on preventing me from going down for the distribution.4 But by an act of will I went down. I will do it, I said. But it was difficult. There were moments when it sidled up to me: Now youre going to faint, and then, Now your legs will no longer be able to walk. Now. It kept coming like that. So I kept repeating the japa the whole time, and it was touch-and-go right up to the end. Finally I couldnt distinguish people, I saw only shapes, forms passing by, and not clearly. When the distribution was over, I got up (I knew I had to get up), I stood up without flinching and stepped down from the chair without faltering. But I was not careful and when I turned away from the light in the room to go towards the staircasean abrupt blackout. Not the blackout of a faintmy eyes no longer saw. I saw only shadows. Ah! I said to myself, where is the step?! And to avoid missing it, I clutched the railing. What a commotion that made! Champaklal came rushing up, thinking I was about to fall!
   Anyhow.
  --
   But all of that is wonderfully, accurately expressed and EXPLAINED in Savitri. Only you must know how to read it! The entire last part, from the moment she goes to seek Satyavan in the realm of Death (which affords an occasion to explain this), the whole description of what happens there, right up to the end, where every possible offer is made to tempt her, everything she must refuse to continue her terrestrial labor it is my experience EXACTLY.
   Savitri is really a condensation, a concentration of the universal Mother the eternal universal Mother, Mother of all universes from all eternityin an earthly personality for the Earths salvation. And Satyavan is the soul of the Earth, the Earths jiva. So when the Lord says, he whom you love and whom you have chosen, it means the earth. All the details are there! When she comes back down, when Death has yielded at last, when all has been settled and the Supreme tells her, Go, go with him, the one you have chosen, how does Sri Aurobindo describe it? He says that she very carefully takes the SOUL of Satyavan into her arms, like a little child, to pass through all the realms and come back down to earth. Everything is there! He hasnt forgotten a single detail to make it easy to understand for someone who knows how to understand. And it is when Savitri reaches the earth that Satyavan regains his full human stature.

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then, with the same precision, the same calm, the same deliberate, clear and concentrated consciousness (absolutely NOTHING MENTAL), I began to come back down. And as I was desc ending, I realized that all the difficulty I had been fighting the other day and which had created this illness was absolutely ended, ANNULLEDmastered. Actually, it was not even mastery but the non-existence of anything to be mastered: Simply THE vibration from top to bottom; yet there was neither high nor low nor any direction.
   And it went on like that. After this, Slowly, Still WITHOUT MOVING, everything went back into each of the different centers of the being. (Ah, let me say parenthetically that it wasnt AT ALL the ascent of a force like the ascent of the Kundalini! It had absolutely nothing to do with the Kundalini movement and the centers, it wasnt that at all.) But while re-desc ending, it was as though WITHOUT LEAVING THIS STATE, without leaving this state which remained conscious ALL the time, this supreme Consciousness began to reactivate the different centers: first here (Mother points to the center above the head and then touches the crown of the head, the forehead, throat, chest, etc.) then there, there, there. At each there was a pause while this new realization organized everything. It organized and made the necessary decisions, sometimes down to the most minute details: what had to be done in this case or said in that case; and all of that TOGETHER, at once, not one by one but seen entirely as a whole. It kept on desc ending I noted many things, it was extremely interestingdown and down, farther and farther, right to the depths. Everything went on at the same time,7 simultaneously, and at the same time this supreme Consciousness was organizing everything separately.8
   This desc ending reorganization ended exactly when the clock struck one. At that moment I knew that I had to go into trance for the work to be perfected, but until then I was wide awake.
   So I slipped into trance.
  --
   Later, Mother added: 'All the experiences took place one after the other, but the new experience did not cancel the preceding one. The Consciousness this supreme Unity that I hadremained all the time, to the very end, even while the other centers were awakening. And each center that awakened was a kind of addition, taking away nothing from what had come before. So at the end it was all simultaneous: a kind of global consciousness total and simultaneousof everything.... You see, while rising up (one is obliged to say "rising" and "desc ending" for otherwise one would never be understood), while "rising up" to reach this supreme Consciousness, all the rest was annulled, there was only That. When the supreme Consciousness was realized, it remained ALL the time, continuously, to the very end, it did not move; but meanwhile, the other centers began to awaken one after another. And each awakening center assumed its place but canceled nothing either of what had come before or of what was about to come, so that when I reached the end, all of it together was a simultaneous whole the Supreme Consciousness.' When Satprem asked if this Supreme Consciousness was the 'New Consciousness,' Mother replied, 'Not "new!" One can't say "new"Supreme Consciousness.'
   This entire experience and Mother's insistence that it all happened 'without moving,' unlike the experience of the ascent of the Kundalini, suggests that it is the supramental consciousness concealed in the depths of the cells, that somehow emerges and traverses all the layers until the junction is made with the most material body-consciousness.
  --
   Mother frequently addressed Satprem as 'mon petit' or 'petit,' terms of endearment she used for very few other people. We have unfortunately been unable to find English equivalents that capture the nuances of Mother's simple 'petit' and 'mon petit,' and so have decided to leave them in the original French wherever they appear.
   ***

0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   To illustrate this, an interesting thing came upyesterday, I think. (All these experiences come to show me the difference, as if to give proof of the change.) Someone had had a dream about me whispered to him by the adverse forces for specific reasons (I wont go into the details). He was much affected by it, so he wrote down the dream and gave it to me. I was carrying his letter along with all the others, as I usually do, but suddenly I knew I had to read it right away: I read it. Then I saw the whole thing with such clarity, precision, accuracy: how it had come about, how the dream had been produced, its effect the whole functioning of all the forces. As I read along and it went on unfolding, I did what was necessary for him (he was present at the time) in order to undo what the adverse forces had done. Then at the end, when I had finished, said everything, explained what it was all about and what had to be done, something SO CATEGORICAL came into me (I cannot verbalize this kind of experience, it is what I call the difference in power: something categorical). I took the letter, uttered a few words (which I wont repeat) and said, You see, its like this: so much for that, and I ripped the letter a first time. Then, thats for that, I tore it a second time and so on. I ripped it up five times and the fifth time I saw that their power was destroyed.
   I have done these things beforeits a knowledge I already hadand it always had its effect when I did them; its not that I am passing from powerlessness to power, not at all. But its this kind of yes, something definite, absolutea kind of absolute in vision, in knowledge, in action and ABOVE ALL in powera kind of absolute that doesnt need to conquer obstacles and resistances, but ANNULS the resistance automatically. Then I saw that something had truly changed.

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   We must keep going right to the end, thats alltheres nothing else to do.
   Experience of January 22 (the artificial hurricane).

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Concerning the experience related on January 24, of the supramental Force reorganizing the activity of each center of consciousness. The experience ended in a deep trance: 'I slipped into trance...')
   I neglected to mention something very important.
  --
   No! The body is VERY enduring.
   Then what suffers?
  --
   I have read only two hymns so far. By the time I reach the end I will probably have found something.
   ***

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Here, I have brought you two flowers. They have two different yet very typically Indian fragrances: this one is Straightforwardness,1 and this is Simplicity.2 I have always found that this one (Mother holds out the Simplicity) has a cleansing fragrance: when you brea the it, ah, everything becomes cleanits wonderful! (Mother breathes in the flowers fragrance.) Once I cured myself of the onset of a cold with itthis can be done when you catch it at the very beginning. It fills you completely, the nose, the throat. And this [Straightforwardness] is right at the other end of the spectrum. I find it very, very powerfulstrange, isnt it?
   Its not at all sweet-smelling.
  --
   One could almost say that of all animals, the serpent is the most sensitive to hypnotic or magnetic power. If you have it (magnetic power comes from the most material vital), you can easily gain a mastery over snakes; all the people who like snakes have it and use it to make snakes obey them. Thats how I got out of my encounter with the cobra at Tlemcen7do you know the story? Theon had told me about this power and I was aware of it in myself, so I was able to make the cobra obey and he left. Afterwards (Ive told this story, too), I was visited by the King of Serpents I mean the spirit of the species. He came to me in Tlemcen after this and another incident when I helped a cat overpower a little asp (there are asps over there like Cleopatras, very dangerous)a big russet angora cat. At first it started to play with the asp, but then naturally grew furious. The asp struck at the cat, but the cat leapt aside with such swiftness that the asp missed it (I watched this going on for more than ten minutes, it was extraordinary). Just as the snake darted by, the cat would swat at it with all his claws outand the asp got scratched each time, so that little by little it ran out of energy, and at the end. I stopped the cat from eating it that part was disgusting!
   Then after these two incidents, I received a visit one night from the King of Serpents. He was wearing a superb crown on his headsymbolic, of course, but anyway, he was the spirit of the species. He had the appearance of a cobra, and he was wonderful! A formidable beast, and wonderful! He said he had come to make a pact with me: I had demonstrated my power over his species, so he wanted to come to an understanding. All right, I said, what do you propose? I not only promise that serpents wont harm you, he replied, but that they will obey you. But you must promise me something in return: never to kill one of them. I thought it over and said, No, I cant make this promise, because if ever one of yours attacks one of mine (a being that dep ends upon me), my pact with you could not stop me from protecting him. I can assure you that I have no bad feelings and no intention of killingkilling is not on my program! But I cant commit myself, because it would restrict my freedom of decision. He left without replying, so it remains status quo.
  --
   It doesnt matter! Put your ideas down on paper. There are things you already know you want to say. Put it all on paper. I assure you it will do you good. I have seen it several times recently and I wanted to tell you: begin your book on Sri Aurobindo! Begin anywhere at all, at any point the middle, the end, the beginningit doesnt matter! Whatever you feel you have to say, write it down. Its good to keep yourself occupied like that now, during this period. And for our next meetings you can work a little on The Synthesis of Yoga and we will look at it together instead of you always making me talk! I have increased your work, there will be no end to it. If it goes on like this, there will never be an end!
   Fortunately!
  --
   The story doesn't seem to end here, but perhaps Mother did not wish to say anything further.
   ***

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   But here also, all dep ends on the sincerity and the endurance with which the chosen path is followed. Because here also, there are difficulties and obstacles to surmount.
   So, in life, nothing comes without an effort and a struggle.
  --
   So it would seem that if one wants to use his individuality, his body, to transform the whole that is, if one wants to use his bodily presence to act upon the universal corporeal substance theres no end to it. No end to the difficulties, no end to the battle BATTLE!
   (silence)
  --
   It doesnt ask to be cured of the illness! It doesnt ask, it is ready; All right, it says. As long as I can keep going, I will keep going. As long as I can last, I will last. But thats not what Im asking for: I am asking to be cured of my stupidity. I believe this is what enables it to yes, what gives it the necessary endurance.
   Thats enough. I said I wouldnt say anything! You see how you are. When Im up in my room, I always tell myself, Not a word today! I dont want to start saying unpleasant things. And then.
  --
   When we used to discuss all these things and the difficulties of the path, Sri Aurobindo told me (he was comparing his body to mine): I dont have the stuff of such endurance. I was not cut out like thatyour body is solid! (gesture)
   What trials it has gone through! And its so docile, so docile, it doesnt complain.

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   The body doesnt ask (its so docile), it doesnt even ask for its sufferings to stopit adapts to them. Its mainly my contact with people that makes the thing difficult: when I am all alone upstairs, everything goes well, quite well. But when I sp end one or one and a half hours in the afternoon seeing people, afterwards I feel exhausted. That, obviously, is whats making the thing difficult. But the body doesnt complain. It doesnt complain, its ready. The other day when it went back upstairs, it felt a bitwell, at the end of its resources, as though it had pushed itself to the limit. It said to the Lord (and it said this so clearly, as though the consciousness of the cells were speaking; I noted it down): If this (I cant call it an illness there is no illness! Its a condition of general disequilibrium), if this condition is necessary for Your Work, then so be it, let it go on. But if its an effect of my stupidity (you see, its the BODY saying, If its because I dont understand or I am not adapting or not doing what I should or not taking the proper attitude), if it is an effect of my stupidity, then truly I pray that. It asks only to changeto know and to change!
   It is attached to nothing: none of its habits, none of its ways of being-nothing. It says in all sincerity, I ask only for the Light, only to change. That is its state. it has never, never said, Oh, Im tired, Ive had enough! Bah! Its not like that. It is attached to nothing for a long, long time it has ceased to have desiresit is attached to nothing at all, to nothing. There isnt a single thing for which it says, Oh, I cant do without that! Not one. It doesnt care-if something comes, it takes it; if it doesnt come, the body doesnt think about it. In other words, its truly good-natured. But if this isnt sufficient, then it doesnt know and it says, If there is something I cant do or I dont know or I am not doing It asks for nothing more than to make the necessary effort!
  --
   It all began with some extremely violent attacks. So if your dream is not premonitory, then it must be the result of their formation, by which they int end to disseminate the conviction everywhere, as much as possible, that this is the end. Two years ago, when I had to retire to my room, a formidable campaign was set into operation upon all the Ashram people; and all those who were a little receptive, either in dreams or through an openness to suggestions, heard it clearly announced: On the 9th of December of this year [1958], Mother will leave. Theres no doubt about it, its sure. It was said to me as well: This will be the end, you will leave. It was repeated to everybody, everybody, a great many people heard itthey were virtually awaiting it. And this is why (you know how extremely ill I was at the time, I was really ill), this is why I didnt react, but all the same I didnt go to the lake [the lake estate where Mother was to have gone on the 9th of December], because I told myself, If anything happens there, it will be awkward I had better not go. But still I knew it wasnt true, I knew it.
   Now this kind of attack has stopped, it is no longer like that. But there are beings who s end dreams. For example, some dreams were sent to Z (who, as you know, is quite clairvoyant), in which she was told I would be broken to pieces. She was very upset and I had to intervene. Is your dream of this nature, or are you being forewarned? I dont know, I cant say. If the doctor were asked, perhaps he would say that if it continues like this, obviously (you see, one thing after another is getting disorganized), if it continues in this way, how long can the body last?
  --
   Yet I havent the slightest impression that the horizon is blockedyou know, that the end is at hand, that the condition has to be changed and the Work begin again on another plane and in another way; in other words, that everything attempted so far would have been only a preparation for for later. I still dont have that feeling. If I ever do, I will say, Very well, thats quite all right with me, but I dont have this feeling. Will I ever have it? I dont knowusually (laughing), I know these things! For instance, I know for certain when someone is going to die, even before theres the least indication. So.
   In the present case, of course, the body is always saying, I am ready for everything I will do anything at all; yet I still cant say that it has this. Its trying to be completely pure according to the spiritual conceptit doesnt sense its separate personality. More and more, year after year, it has been striving to feel only the divine Presence, the divine Life, the divine Force and the divine Will, all within itself; and to feel that without them it is nothing, it doesnt exist. This is fully realized in its consciousness (the conscious part). In the subconscient and inconscient,5 obviously it is not realized otherwise, logically, it shouldnt be ill.
  --
   This detachment, as I told you, came afterwards (it was evidently indispensable); and as soon as it came, everything began to get disorganized. Well, the detachment must surely have come so that. Actually, my immediate impression was: so that I wouldnt get worried and say to myself, Oh, now it wont work any morethis is the end. So I wouldnt worry. All right, I said, dont bother with it.(gesture of surr ender, hands opened upwards) And for the first two or three days I was absolutely detached, watching and not bothering about it. Its only with this last attack on my legs. Because the rest of it tired me and made me ill but it didnt hinder my work; but things become difficult when the legs dont function.
   We shall see, mon petit! Well see whats going to happen (Mother laughs).
  --
   In the end, the Ag enda is simply Mother's long quest in search of the reality of Matter: what is Matter... truly? The 'transformation', perhaps, means simply to 'un-cover' what is actually there.
   ***

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, the other day I had some zinnias ( endurance)literally works of art, as though each petal had been painted, and all together so harmonious and so varied at the same time. Oh, Nature is wonderful! In the end, we are just copycats, and clumsy ones at that.
   (after a moment of silence)
  --
   My body was strongly built, solid, full of enduranceit had a trem endous energy, yet its beginning to feel that it isnt easy.
   (silence)
  --
   I dont know. Perhaps Im biased, but I feel that this book should flow from beginning to end.
   Oh, yesterday or the day before, I had the occasion to write a sentence about Sri Aurobindo. It was in English and went something like this: In the worlds history, what Sri Aurobindo represents is not a teaching nor even a revelation, but a decisive ACTION direct from the Supreme.

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Now the body has a kind of extraordinary smile for everything. At the end of the day, with the accumulation of everything coming from the people I have seen and the work I have done, when I have to push and pull myself just to climb the stairs because my legs are like iron rods, without any will (thats the most terrible part: they dont respond to the will), even at times like these, when my arms are what pull me up the stairs (no longer my legs), the body doesnt protest, doesnt protest. Then it begins walking back and forth for japa. And after half an hour of walking, things are infinitely better (Mother makes a gesture of the Force desc ending into her body).
   (silence)

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   In addition, I told them it was preferable not to hold any functions herethey can be held at Tapogiri in the Himalayas, or elsewhere and this is understood. They did hold a seminar here (a perfect fiasco, besides), but it had been arranged a long time ago. They invited people who promised to come (I think very few showed up in the end), and it was of very secondary importance. Nevertheless, I told them, This is the last time; dont do it here any more. At Tapogiri, as often as you like: its a beautiful spot in the mountains, a health resort, people go there in the summer for the fresh air and to sit around and chat!
   What shocked me was. You know I rarely leave my house, but each time I would come to the Ashram for darshan or to see you, always, as if by chance, I would find J. off in a corner with some European visitor. The repetition of this coincidence made me wonder, Whats he doing so systematically with ALL the European visitors?! And it shocked me to imagine myself in their place: just suppose, I said to myself, you are coming to the Ashram for the first time, very open, in search of a great truth, and you stumble upon this man who tells you: Sri Aurobindo = World Union. Well, my first reaction would be, Im leaving, Im not interested!
  --
   Its outrageous! First of all, they use Sri Aurobindos name, putting it on a level with Vinoba Bhave or Dr. Schweitzer or who knows what other sage; then at the end they launch an appeal for people to enroll! So the reader is left wondering, But I thought Sri Aurobindo. You understand, this indiscriminate mixture, this diminishing.
   I wrote them a letter where I stuck this nonsense of theirs right under their noses.
  --
   But it doesnt matter, we must always keep smiling, mon petit. In the end, good always comes out of such thingsits a sorting-out! A spl endid, spl endid sifter!
   The truth is, VERY FEW people are ready to be here, very few. We have taken in all typeswe accept, we accept, we acceptafterwards, we sift. And the sifting goes on more and more. Actually, we accept everything, the entire earth, and then (gesture) theres a churning. And everything useless goes away.

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   (After the work, towards the end of the conversation:)
   Ive been feeling lazy! I have received an abominable avalanche of letters, three-quarters of which are useless but I have to look at them to know whether theyre useless or not, so it takes up my morning before coming downstairs. I usually translated The Synthesis of Yoga in the afternoons, or answered questions, but nowadays I go into concentration at that time: I dont do anything. I want to cure my legs.

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh! (Mother notices the flowers in her hands) This is Supramental Beauty,2 this is Supramental Victory and this is the endurance3 needed to get there and the Promise.4 Then this one is a lily that grows here (Mother looks at it for a long time) and inside I have put Attachment for the Divine5I brought it for you because its so lovely.
   What are we working on today? (Mother looks at Sri Aurobindos Aphorisms) Ive already begun replying!

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   The experience occurred in a place corresponding to ours [the main Ashram building], but immense: the rooms were ten times bigger, but absolutely one cant say emptythey were barren. Not that there was nothing in them, but nothing was in order, everything was just where it shouldnt be. There wasnt any furniture so things were strewn here and therea dreadful disarray! Things were being put to uses they werent made for, yet nothing needed for a particular purpose could be found. The whole section having to do with education [the Ashram School] was in almost total darkness: the lights were out with no way to switch them on, and people were wandering about and coming to me with incoherent, stupid proposals. I tried to find a comer where I could rest (not because I was tired; I simply wanted to concentrate a little and get a clear vision in the midst of it all), but it was impossible, no one would leave me alone. Finally I put a tottering armchair and a footstool end-to- end and tried to rest; but someone immediately came up (I know who, Im purposely not giving names) and said, Oh! This wont do at all! It CANT be arranged like that! Then he began making noise, commotion, disorderwell, it was awful.
   To wind it all up, I went to Sri Aurobindos rooman enormous, enormous room, but in the same state. And he appeared to be in an eternal consciousness, entirely detached from everything yet very clearly aware of our total incapacity.
  --
   For a very long time now I have been watching all the phases of the subjection to mental functioning come undone, one after another for a very long time. That night was the end of it, the last phase: I was leaving this subjection behind and rising up into a realm of freedom. You had been very, very helpful, as I told you. Well, this latest experience was something else! It came to make me look squarely at the fact of our incapacity!
   Can you imagine!

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 incapable of having, something light years beyond him; and it gave him an appalling ambition, totally spoiling everything. From this point of view, its a great blessing for him; even if he becomes a dreadful Asura, it will come to a good end! It doesnt matter, its not important. Thats why this morning, even when I heard what X said about Z, it was the same thing: this great Light of the supreme Mother going out towards Z. His magic is not important, but if he indulges in it, too bad for him. It doesnt concern me: its Xs business and X is doing whats necessary and I believe (laughing) he hits hard!5
   (silence)
  --
   We simply have to hold on and endureno movement. The remedy is the same as for an illness: no movement.7
   It will pass.

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   It was mainly on your right side I banged on it. But strangely enough, it didnt break it became supple, but then it lost its beauty. (It was so beautiful, as though sculptured!) I tried to pass through it, but to do so (this is what I found interesting), instead of passing through at this level (the chest), the psychic plane the level of the souls vibration I had to climb up above and then desc end; and finally, without even realizing it, I found myself inside I had entered through sheer force of concentration. There, at the vital level, the emotional vital (solar plexus), I put two flowers: one very large endurance in the Most Material Vital [zinnia] and another flower like the one X just gave me [cosmos] but bigger and pure white (it concerns sexual movements, light in sexual movements). But curiously enough, I passed inside through a trance; I was quite busy trying to make it more fluid when all at once, poof! I found myself inside. But since I entered through a trance it became completely objective: no more thought, nothing. And I saw I had put these two flowers there (at the levels of the abdomen and chest), one more active, a very large, dark purple endurance flower, and another much smaller, pure white, slightly lower down. While I was watching this I think the clock must have struck something pulled me and it all faded away.
   And I found it interesting that when I received your letter yesterday evening I concentrated for a moment, almost out of curiosity: Why doesnt he ever feel he has an experience? Why doesnt he feel anything? I wanted to know precisely what type of experience would give you the feeling of having an experience!

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Still, it surprises me. Because sitting in that room, one has the feeling (I say one, its probably I dont know what it is), I thought he had the same feeling I did: oh, it could last an eternity! Its like that: tranquil, tranquil, peaceful, balanced, strong. On other occasions there was a kind of movement: it came, went, came, went; but this time (Mother stretches forth her arms as if time had stopped) and I am like that (not the I here, the I above), I see it like that. Then just as the clock is about to strike, when the half-hour is finished, something comes and tells my body, Now! A tiny shock, and two or three seconds later the clock strikes. I always feel beforehand, Now its over. Otherwise there would be no reason for it to endits so peaceful! And not something diluted, as it were, but strong, compact. Compact. Then that tiny shock and the body comes to attention: Ah, Im going to have to move! And always after about two seconds, the clock strikes. I open my eyes, look at X and wait. Three or four seconds later, or after a minute or two, he opens his eyes, bows to me and gets up. Then I get up. Its always the same. So I dont know why. I dont understand what goes on in his consciousness. I no longer understand.
   Im not so sure about what he said to N.
  --
   And Im not exactly a baby; I have been here forty-seven years, and for something like yes, certainly for sixty years I have been doing a conscious yoga, with all that memories of an immortal life can bring and see where I am! When Sri Aurobindo says you must have endurance, I think he is right!
   This path is not for the weak, thats for sure.
  --
   And theres no point in giving up, because it would just have to be started all over again next time. What I always say is: Heres the opportunitygo right to the end. Its no use saying, Ah, I cant, because next time it will be even more difficult.
   A region high in the Himalayas, also known as the abode of Shiva.

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   When external difficulties subside, when the body becomes passive and quiet, when it is not constantly demanding attention, then you can LIVE in this supramental consciousness and it does not seem so difficult; you feel it is so victorious in its essence that it will end all difficulties.
   But for this to come about, you must remain for a while on those higher reaches and not be constantly, constantly dragged down below where you have to fight each minute simply to LASTto last in all ways: not just personally, but collectively.2 Its a minute-to-minute bout, simply to last. And how long do we have to last for the thing to be done?
  --
   But the indispensable foundation is truly an indomitable courage and unflinching endurancefrom the most material cells of the body to the highest consciousness, from top to bottom, entirely. Without that, were pretty useless.
   And I am really in the most favorable conditions, because my body says yes. It says yes, yes, yesit doesnt complain. This may be the sense behind all this illness and difficulty. Not a single day of complaint.

0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Then Mother listens to a reading from the 1960 Ag enda. At the end, Satprem remarks, as though to excuse himself for noting some apparently irrelevant details.)
   All these things are interwoven, you seeeach time, you seem to be adding a touch. Even a detail that doesnt seem relevant by itself becomes part of a gradually emerging picture when seen with the whole.
   Yes, of course. But its basically a description of my sadhana, thats all, and I always say that it will be interesting only if I go through to the end.
   Bah!
   When I reach the end or when something truly concrete is realized, then it will become interesting, but not before.
   But still, the story of the journey is interesting!

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, the subconscient! Every night its a real invasion of things that are so the WHOLE subconscient keeps coming up, coming up, coming upnot just mine but everybodys. There seems to be no end to it.
   But now I have the knack of forgetting I just forget. Because when I used to remember, I had to fight for entire days. So as soon as I wake up, I erase it right away: go away! Gone!
  --
   If I could remain quiet like this for hours on end, without letters, without oh, without seeing people! Would it perhaps go more quickly? I dont know.
   Why dont you take a break for a while?

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have had this particular consciousness in flashes. The difficulty is that in expressing it, we use all our mental faculties, and they themselves are falseso we are cornered. Because when you follow through. Whatever you say,If this, if that, if the otheris all part of our general stupidity. Going right to the end of it, you are suddenly like this: Ah! (Mother remains susp ended midway in her sentence) There is nothing more to do, not a move to make.
   Only, as I have told you, practically speaking this experience can be dangerous. When it came, you see, one part of me was having the experience, and one part wasnt yet ready for it. Well, I was awake enough to tell myself, The part experiencing this prevails and keeps the rest calm, yet if the preparation had not been adequate, it could have produced an imbalance. And if by mischance someone without sufficient strength had the possibility of picking up something of that, well, he would lose his head.
  --
   Only just towards the end of the night, after 2 a.m., does all this subconscient rise up to be relived. And with such a new and unexpected perception, oh! Its incredible! It changes all values and relationships and reactions (Mother shapes great movements of shifting forces); its like a chessboard absolutely unexpected!
   And I see a very steady, insistent and regular action to eliminate moral values. How I have been plagued all my life by these moral values! Everything is immediately placed on a scale of moral values (not ordinary moralityfar from it! But a sense of what has to be encouraged or discouraged, what helps me towards progress or what hampers it); instantly everything was seen from the angle of this will to progresseverything, all circumstances, reactions, movements, absolutely everything was translated by that. Now, the subconscient is mounting upwards and, knee-deep in it, you see it as a lesson to tell you: so much for all your notions of progress! They are all based on illusionsa general lie. Things are not at all what they seem, they dont have the effects they appear to have, nor the results that are perceivedall, all, all, oh Lord!
  --
   Once again, Mother's experience coincides with modern science, which is beginning to discover that time and space are not fixed and INDEP endENT quantitiesas, from the Greeks right up to Newton, we had been accustomed to believe but a four-dimensional system, with three coordinates of space and one of time, DEP endENT UPON THE PHYSICAL PHENOMENA DEVELOPING THEREIN. Such is 'Riemann's Space,' used by Einstein in his General Theory of Relativity. Thus, a trajectoryi.e., in principle, a fixed distance, a quantity of space to be traversed-is a function of the time taken to traverse it: there is no straight line between two points, or rather the I straight' line is a function of the rate of speed. There is no 'fixed' quantity of space, but rather rates of speed which determine their own space (or their own measure of space). Space-time is thus no longer a fixed quantity, but, according to science, the PRODUCT ... of what? Of a certain rate of unfolding? But what is unfolding? A rocket, a train, muscles?... Or a certain brain which has generated increasingly perfected instruments adapted to its own mode of being, like a flying fish flying farther and farther (and faster and faster) but finally failing back into its own oceanic fishbowl. Yet what would this space-time be for another kind of fishbowl, another kind of consciousness: a supramental consciousness, for example, which can be instantaneously at any point in 'space'there is no more space! And no more time. There is no more 'trajectory': the trajectory is within itself. The fishbowl is shattered, and the whole evolutionary succession of little fishbowls as well. Thus, as Mother tells it, space and time are a 'PRODUCT Of the movement of consciousness.' A variable space-time, which not only changes according to our mechanical equipment, but according to the consciousness utilizing the equipment, and which ultimately utilizes only itself; consciousness, at the end of the evolutionary curve, has become its own equipment and the sole mechanism of the universe.
   ***

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   But the difficulty. You see, so far as Mind is concerned, the whole yoga has been donelike a path blazed through the virgin forest. And since it has been done, its relatively simple: the landmarks are there and one follows them. But here, nothing has been done! One doesnt know which end to take hold ofno one has ever done it! [186] You meet all the same obstacles before which others have simply said, Its impossible. Sri Aurobindo explains that its not impossible, but nothing more. And he himself hadnt done it.
   No, for the least little thing, the whole mechanism has to be discovered, and discovered in a realm of the most total ignorance, where, really, unconsciousness is the most unconscious and ignorance the most ignorant.
  --
   Our habitual state of consciousness is to do something FOR something. The Rishis, for example, composed their hymns with an end in view: life had a purpose for them, the end was to find Immortality or Truth. But at any level whatsoever, there is always a goal. Even we speak of the supramental realization as the goal.
   Just recently, though, I dont know what happened, but something seemed to take hold of me (how to say it?) this perception of the Supreme who is everything, everywhere, who does everythingwhat has been, what is, what will be, what is being doneeverything. And suddenly there was a kind of not a thought or a feeling, it wasnt that; it was rather like a state: the unreality of the goalnot unreality, uselessness. Not even uselessness: the nonexistence of the goal. And even what I was saying just nowthis will to make the experiment lingering in the body even this has gone!

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   But it doesnt lastit ought to last. Usually it ends in a trance: I go off into the experience, I am in a beatific state and ten minutes later I notice that Ive been in that state with my pen poised in my hand. Its not favorable to the work! But otherwise its I cant even say its like someone dictating (its not that, I dont hear); it comes by itself. Oh, the other day there were one or two sentences! I wrote something and suddenly saw what I was writing and doing so pulled me out of that state. Well, I said to myself, how nicely put! And plop! (Mother laughs) Everything was gone.
   Be in that domain, and you will never grow tired.

0 1961-06-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yes, its a grab-bag of odds and endsvery important letters are mixed in with all sorts of pointlessness. Take the ICS. examination, for instance they seem to be pleading Sri Aurobindos case! Its ridiculous.2
   Yes, I wasnt looking after anything when that was published [in 1953]. It has given me something like a malaise.

0 1961-06-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   (At the end of the conversation, Satprem complains to Mother of the tiresome task of eating, and asks her if he couldnt cut it down drastically.)
   The time has not yet come when we can stop eating. Never in my life has food interested me; there have been long periods when I ate almost nothing. One day I said to myself, Why lose so much time eating? And the reply was, Dont stop yet, wait; thats not your look-out.

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Weve been having these meditations for four days now and this is the fourth day of total silencemotionless, soundless (I dont know if there is sound outside or not; I dont know anything). A complete immobility right to the end.
   When all is immobile like that and nothing seems to happen, is something happening?
  --
   It was the dress I wear when I go out. Why? It must have had a meaning, although I must say I didnt exert myself to understand! I simply saw, smiled (it made me smile), and that was all. It was just before the meditation ended.
   At any rate, its the fourth day of this same silence (Mother clenches her fists, as if to show a compact mass). Not only silenceimmobility (same compact gesture), WITHOUT TENSION, without tension, effortless, without anything; like a kind of eternityin the body.

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother remains silent for a moment, then says:) Over the years I have had a considerable number of experiences in this realm, and my first action is always the same: s end the Peace (I do this in all cases, for everyone) and apply the Force, the Power of the Lord, for the best thing to happen. Some people are very sick, sick to the point where there is no hope, where they cannot be cured, where the end is coming; but they sense that their souls must still need to have certain experiences, so they hang on-they dont want to die. In such cases I apply the Force for them to last as long as possible. In other cases, on the contrary, they are weary of suffering, or indeed the soul has finished its experience and desires to be liberated. In such a case, if I am sure of it, sure that they themselves are expressing the desire to depart, its over in a few hours I say this with certainty because Ive had a considerable number of experiences. There is a certain force which goes out and does what is necessary. I havent done either of these things for your fathernei ther to prolong his life (because when people are suffering its not very kind to prolong their lives indefinitely), nor to finish it, because I didnt knowone cant do either without knowing the persons conscious wish.
   As for your mother, she must have been thinking of me, for otherwise she wouldnt have come in that wayshe would have come through you (its different when things come through you). But she came to me directly, so I thought that for some reason she must have remembered me. I dont know. And I looked and said to myself (it came just like that), Now that she will be left all alone, why doesnt she come here? I havent done anything about that, either, one way or the other.
  --
   But people are so ignorant! They make such a fuss over death, as if it were the endthis word death is so absurd! I see it as simply passing from one house into another or from one room to another; you take one simple step, you cross the threshold, and there you are on the other side and then you come back.
   Have I told you about the experience I had the day I suddenly found myself in Sri Aurobindos home in the subtle physical?7Well, its as if I took a step and entered a far more concrete world than the physicalmore concrete because things contain more truth. I spent a good while there with Sri Aurobindo and then, when it was over, I took another step and I found myself back here slightly dumbfounded. It took me quite some time to regain my bearings here, because it was this world that seemed unreal to me, not the other.

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother gives Satprem a white zinnia she has named 'Integral endurance,' then an allamanda or 'Victory,' and finally a flower of 'Supramental Victory.')
   Here is an Integral endurance. But victory. Victory. And this one is Supramental Victory that is, victory in ALL details.
   It grows in huge clusters of many, many flowers. There.
  --
   Thats why I gave you Integral enduranceit is his message.
   (silence)
  --
   Its like the word purityone could lecture endlessly on the difference between divine purity and what people call purity. Divine purity (at the lowest level) is to admit but one influence the divine Influence (but this is at the lowest level, and already terribly distorted). Divine purity means that only the Divine existsnothing else. It is perfectly pureonly the Divine exists, nothing other than He.
   And so on.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   And then of course its accompanied by all the usual suggestions (but thats nothing, it comes from a domain which is easily controlled). Suggestions of this type: Well, but Sri Aurobindo himself didnt do it! (I know why he didnt. but people in general dont know.) And every adverse vibration naturally takes advantage of this: How do you expect to succeed where he didnt! But my answer is always the same: When the Lord says its all over with, I will know its all over with; that will be the end of it, and so what! This stops them short.
   But it doesnt keep them from starting up again! They did so particularly after I read the passage where Sri Aurobindo affirms, THIS time I have come for THATand I shall do it. The day when I read this I turned towards him, not actually putting the question to him but simply turning towards him, and he told me, Read the book through to the end. And I know, I know its truewhen I have read the book through to the end I will understand what he has done and I will even have the power to reply to all these suggestions. But meanwhile, everything that wants to keep me from doing it, all this obscure and subconscious ill will, tries its best to keep me from reading, including giving me this eye hemorrhage.
   Well, since I believerightly or wrongly, I dont know that the doctor has more experience than I, that from the therapeutic and biological standpoint he knows a bit more, I showed him the eye and asked, Can I read? Better not read until its finished, he replied, and told me to wash my eyes with glucose. (Its a useful piece of information for those with tired eyes: mix the glucoseliquid glucose, the kind that comes in ampoules for injectionwith something like the blue water we make here, half and half. Open the ample, put a third of it in the eye-cup, then add the blue water.) I have already tried it once and found that it gives a great deal of strength to the eyes. Tomorrow Im going to start doing it regularly. There you are.
  --
   For example, as I was saying at the beginning, the bodys formation has a very minimal, a quite subordinate importance for a saint or a sage. But for this supramental work, the way the body is formed has an almost crucial importance, and not at all in relation to spiritual elements nor even to mental power: these aspects have no importance AT ALL. The capacity to endure, to last is the important thing.
   Well, in that respect, it is absolutely undeniable that my body has an infinitely greater capacity than Sri Aurobindos had.
   That was the basic problembecause the identification of the two [Sri Aurobindo and Mother] was almost childs play, it was nothing: for me to merge into him or him to merge into me was no problem, it wasnt difficult. We had some conversations on precisely this subject, because we saw that (there were many other things, too, but this isnt the time to speak of them) the prevailing conditions were such that I told him I would leave this body and melt into him with no regret or difficulty; I told him this in words, not just in thought. And he also replied to me in words: Your body is indispensable for the Work. Without your body the Work cannot be done. After that, I said no more. It was no longer my concern, and that was the end of it.
   This was said in 1949, just a little more than a year before he left.
  --
   I must say that there was a time when, as Sri Aurobindo had entrusted his work to me, there was a kind of tension to do it (it cant be called an anxiety); a tension in the will. This too has now ended (Mother stretches her arms into the Infinite). Its finished. But there MAY still be something tense lurking somewhere in the subconscient or the inconscient I dont know, its possible. Why? I dont know. I mean I have never been told, at any time, neither through Sri Aurobindo nor directly, whether or not I would go right to the end. I have never been told the contrary, either. I have been told nothing at all. And if at times I turn towards Thatnot to question, but simply to know the answer is always the same: Carry on, its not your problem; dont worry about it. So now I have learned not to worry about it; I am consciously not worried about it.
   (silence)
  --
   Onlythere is an only in all thisif there were a more liberal proportion between the refreshing (if I may say so) freedom of solitude and the necessity for collective work, there would probably be fewer difficulties. Towards the end of the first year after I retired upstairs3 (perhaps even before, but anyway, some time after I began doing japa while walking), I recall having such sessions up there! Had there been a personal goal, this goal was clearly attained; it is indescribable, absolutely beyond all imaginable or expressible spl endor.
   And that was when I received the Command from the Supreme, who was right here, this close (Mother presses her face). He told me, This is what is promised. Now the Work must be done.
  --
   end of 1958.
   If memory serves, it was a tin of foie gras!

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Pralaya: The destruction of a universe at the end of a cycle. According to Hindu cosmology, the formation of each universe begins with an 'age of truth' (satya-yuga) which slowly degenerates, like the stars, till there is no truth left at all; it becomes a 'dark age'(kali-yuga) like ours, and ends with a cataclysm. Then a new universe is reborn out of this cataclysm and the cycle begins again. There is a correspondence here with a modern cosmological theory according to which a phase of contraction, of galaxies collapsing upon themselves, follows a phase of expansion and precedes a new explosion ('Big Bang') of the 'primal egg'and so on, in a recurring and apparently endless and aimless series of cosmic births which, like our own human births, develop, attain some sort of 'summit,' then collapse, always to begin again. According to Theon, our present universe is the seventh but where is the 'beginning'?
   Note that modern astronomy is divided between the theory of endless phases of contraction-explosion-expansion, and the theory of a universe in infinite expansion starting with a 'Big Bang,' which seems quite as catastrophic, since the universe is then plunging at vertiginous speed into an increasingly cold, empty, and fatal infinity, like a bullet released from all restraints of gravity, until... until what? According to astronomers, an exact measurement of the quantity of matter in a cubic meter of the present universe (one atom for every 400 liters of space) should enable us to decide between these two theories and learn which way it will be best for us to die. If there is more than one atom per 400 liters of space, this quantity of matter will create sufficient gravitation to halt the present expansion of galaxies and induce a contraction, ending with an explosion within an infinitesimal space. If there is less than one atom per 400 liters of space, the quantity of matter and thus the gravitational effect will be insufficient to retain the galaxies within their invisible net, and everything will spin off endlesslyunless we discover, with Mother, a third position, that of a 'progressive equilibrium,' in which the quantity of matter in the universe proves in fact to be a quantity of consciousness, whose contraction or expansion will be regulated by the laws of consciousness.
   When the veil of falsehood has gone: the supramental consciousness.

0 1961-07-26, #Agenda Vol 02, #The Mother, #Integral Yoga
   When shall we see the end? In a hundred years?
   (For an instant Mother remains pensive)

0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   And we are told that we have to change the Subconscient, to bring Light into it; but being universal it has no end! New vibrations keep coming in at every instant
   No!
   vibrations from the outside, from here, there its endless. How can we change it?
   No, it isnt endlessits limited to the earths atmosphere.
   Thats already quite a lot!
   Yes, but not endless.
   Then how can we act upon itall these vibrations that keep pouring in from all over the world, from the whole earth?
  --
   In the end, individualization and the consequent necessity for the egoexists for the return to Divine Consciousness to be conscious and willed, with full, conscious participation.
   Speaking of individualization, theres a question Ive been wondering about: when one speaks of the central being, this central being is not something here in physical life, is it? Its above.
  --
   See Thoughts and Glimpses: 'What then was the commencement of the whole matter? Existence that multiplied itself for sheer delight of being and plunged into numberless trillions of forms so that it might find itself innumerably.... And what is the end of the whole matter? As if honey could taste itself and all its drops together and all its drops could taste each other and each the whole honeycomb as itself, so should the end be with God and the soul of man and the universe.'
   Cent. Ed. Vol. XVI, p. 384

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   He made me drink half a glass of cognac (he always made me take some every day after the trance because I would work in trance for more than an hour, which is generally a forbidden practice). Still, I am quite sure that with anybody but me and him, this would have been the end. I would not have reentered.
   So I know a little bit, even in my outermost consciousness. A little bit, thats all.
  --
   I remember once (I must have been ten or twelve years old at the time), there was a luncheon at my parents house for a dozen or so people, all decked out in their Sunday bestthey were family but all the same it was a luncheon and there was a certain protocol; in short, one had to behave properly. I was at one end of the table next to a first-cousin of mine who later became director of the Louvre for a while (he had an artistic intelligence, a rather capable young man). So there we were, and I remember I was observing something rather interesting in his atmosphere (mind you, although the faculties were already there, I knew nothing about occult things; if someone had spoken to me of auras and all that. I knew nothing). I was observing a kind of sensation I had felt in his atmosphere and then, just as I was putting the fork into my mouth, I took off! What a scolding I got! I was told that if I didnt know how to behave, I shouldnt come to the table! (Mother goes into peals of laughter)
   It was during this period that I used to go out of my body every night and do the work Ive spoken of in Prayers and Meditations (I only mentioned it in passing).8 Every night at the same hour, when the whole house was very quiet, I would go out of my body and have all kinds of experiences. And then my body gradually became a sleepwalker (that is, the consciousness of the form became more and more conscious, while the link remained very solidly established). I got into the habit of getting up but not like an ordinary sleepwalker: I would get up, open my desk, take out a piece of paper and write poems. Yes, poems I, who had nothing of the poet in me! I would jot things down, then very consciously put everything back into the drawer, lock everything up again very carefully and go back to bed. One night, for some reason or other, I forgot and left it open. My mother came in (in France the windows are covered with heavy curtains and in the morning my mother would come in and violently throw open the curtains, waking me up, brrm!, without any warning; but I was used to it and would already be prepared to wake upotherwise it would have been most unpleasant!). Anyway, my mother came in, calling me with unquestionable authority, and then she found the open desk and the piece of paper: Whats that?! She grabbed it. What have you been up to? I dont know what I replied, but she went to the doctor: My daughter has become a sleepwalker! You have to give her a drug.

0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its the Bird of Grace desc ending from heaven. The dot at the end is very important. The dot is the seeing consciousness: the eye. Theres a tail, a wing, another wing, and the eye-the seeing consciousness.
   Mind you, I didnt think of it in advance! The awareness came later I looked and said, Ah!
  --
   Oh no, nothing doing! Whats marvelous is that I havent a single idea in my headnothing. Not idea; I never have many of them! (laughing) No words, mon petit, nothing. I have two of T.s notebooks here I read them, said Ah!, and put them away. Theyve already stayed there for two weeks or I dont know how long. NOTHING, completely blank. But on the lowest plane, some interesting things: suddenly (not from time to time, but all the time, or almost all the time), all the bodys cells suddenly seem to participate in a movement of force, a sort of circular movement containing all the vibrationsphysical vibrationsright from the most material sensation (Mother touches the skin of her hands) to all the feelings of strength, power and comprehension (especially from an active standpoint, the standpoint of actions, movements, influences). Its not at all limited to the body; its like that, like that, like that (Mother makes a gesture stretching to infinity). It has neither beginning nor end. The body itself is starting to feel how Energy behaves.
   Its very interesting.

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have seen you there several times. You were wearing something similar to what you are wearing now [dhoti]: not European they wear the costume of no particular country. Its usually white, but not made of cloth. Its all on a VERY luminous, very orderly, very clear mental plane-no objects lying around, only things like sheets of paper, which seem to be ideas or compositions of ideas, but no clutter. Its vast, vast, so vast you can see no end to it! And up above its wide open, and a light is constantly desc ending. What you walk on is a little more solid, but not much more. Its an interesting place.
   I go there almost every night for half or three-quarters of an hour, and Sri Aurobindo shows it all to me. Some people are waiting for himin certain corners everything is ready and waiting and when he comes they show him what they have done. Then he explains: a word, a gesture, not much, and then, ah! It takes a form. Its an interesting place. I am putting you in touch with it all the time, all the time, every dayit doesnt matter if you dont remember, its not important.

0 1961-09-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   I dont know, but Sri Aurobindo spoke of it at the end of the book on the Vedas, in the chapter on the origin of languages. He seems to be saying that its better if one goes back to the origin of the vibrations. Ultimately, as a language grows more intellectual, it hardens and dries up. Perhaps when we had only sounds (the As and the Os; the Os especially are very flexible, the whole gamut of Os), perhaps it was more supple.
   I feel this so often now. How to put it. I always try not to talktalking bothers me. Yes, its a real nuisance. When I see someone, the first thing I do is to avoid talking. Then, when the Vibration comes, its good; there is a sort of communication, and if the person is the least bit receptive, what comes is like a its subtler than music; its a vibration bringing its own principle of harmony. But people usually get impatient after a while and, wanting something more concrete, oblige me to talk. They always insist on it. Then, being in a certain atmosphere, a certain vibration, I immediately feel something going like this (gesture of a fall to another level), and then hardening. Even when I babble (you see, the very effort of trying to be more subtle makes me babble), even my babblings (laughing) become dry by comparison. There are all sorts of things that are so much fullerfull, packed with an inner richnessand as soon as this is put into words, oh!

0 1961-10-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   And I was giving him the example of BEING the thing you manipulate and sosince you ARE the thinghaving not only the joy of perfect knowledge of manipulation, but the joy of collaboration as well (not collaboration: rather a participation from the thing being utilized). And this from the smallest thing (objects you put in order, for example) right up to the universal transformation that comes with the new Creation and its all the same movement of abolishing limits, the movement of expansion, of a generosity that abolishes limits. It begins with self-giving, it ends in identification.
   (silence)
  --
   (Towards the end of the conversation, Satprem once again complains of his difficulties in writing his book. Mother proposes that he try to unblock the way by reading his manuscript to her.)
   You know, it [Mothers consciousness] is an immobile mirror that projects things from below upwards and receives things from above to transmit them below. This mirror is two-surfaced, and absolutely immobile, not adding any vibration to what is received or transmitted: a perfect neutrality. In this mirror, therefore, you would be able to see your book a little more impersonally, outside yourself and your own creative power.

0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   And within all this, I no longer existed. I seemed to vanish into a kind of trance, yet I was consciousnot I: the consciousness was conscious of what Sri Aurobindo was conscious of. And he was following the reading. But I couldnt remember anything; at the time, it was impossible to observe. I can only describe it all to you now because the experience remained for at least an hour and a half afterwards; when I left here, I began to objectify it, to see what it wasaside from that, it was merely a STATE I found myself in. But in this state there was an awareness of what he was hearing, and at two or three places in your reading he seemed to be saying (I cant be exact, I can only give the impression), Not necessary. In fact, thats what made me call this passage too philosophical (although when you first asked my opinion I was in a peculiar condition, nothing was active in me). With him, it was very clear, it was almost as if there were a certain number of words about which he said, That, not necessary. That, not necessary. Not many, not often, but once in a while. Especially at the end (he was still there inside my head while you were talking), when you were saying that its necessary to explain to people; there he very clearly said, No, not necessary.
   But I was incapable of remembering or of registering anything the only head present there was his.
  --
   Above all, he would like the end to be brief. Thats something I felt from the very first daylet the end surge up and leave you in suspense; above all, dont try to be reasonable. An upsurge of light like a door bursting open onto a very luminous and unknown future, but with no attempt to make it tangible and approachable. I am sure of thisthis impression of a closed door (people live behind doors, you know), and then abruptly the door is flung wide-open on an explosion of light and you are left there: sit down, look, contemplate and wait for the moment to be ripe for venturing forth.
   Above all, have no ambition to make anyone understand anything whatsoever.
  --
   Now I understand! He used to tell me, You alone have the endurance, and oh, mon petit, what endurance it takes!
   But how to speak of all this to people! How to speak of it? They are a million miles away.
  --
   You see, when I want a TRUE impression of a book, I open it at random; then I look at the first page, the last page sometimes I read the ending, then I go back to the beginningit doesnt matter where. What I want to know is whether the Force is there.
   Ordinary logic Read! Anywhere, the middle of a sentence, it doesnt matter!
  --
   Listen, think it over. Because Im not so sure. When I see, I see segments: a blank, another segment, a blank (Mother seems to sketch a kind of diagram in space), then an apotheosis at the endyour ending is magnificent.
   Its not necessary for the whole book to proceed in the same way.

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   Nor was it insignificant that fire, Agni, was the core of the Vedic mysteries: Agni, the inner flame, the soul within us (for who can deny that the soul is fire?), the innate aspiration drawing man towards the heights; Agni, the ardent will within us that sees, always and forever, and remembers; Agni, the priest of the sacrifice, the divine worker, the envoy between earth and heaven (Rig-veda III, 3.2) he is there in the middle of his house (I.70.2). The Fathers who have divine vision set him within as a child that is to be born (IX.83.3). He is the boy suppressed in the secret cavern (V.2.1). He is as if life and the breath of our existence, he is as if our eternal child (I.66.1). O Son of the body (III.4.2), O Fire, thou art the son of heaven by the body of the earth (III.25.1). Immortal in mortals (IV.2. 1), old and outworn he grows young again and again (II.4.5). When he is born he becomes one who voices the godhead: when as life who grows in the mother he has been fashioned in the mother he becomes a gallop of wind in his movement (III.29.11). O Fire, when thou art well borne by us thou becomest the supreme growth and expansion of our being, all glory and beauty are in thy desirable hue and thy perfect vision. O Vastness, thou art the plenitude that carries us to the end of our way; thou art a multitude of riches spread out on every side (II.1.12). O Fire brilliant ocean of light in which is divine vision (III.22.2), the Flame with his hundred treasures O knower of all things born(I.59).
   But the divine fire is not our exclusive privilegeAgni exists not only in man: He is the child of the waters, the child of the forests, the child of things stable and the child of things that move. Even in the stone he is there (I.70.2).
  --
   But we have not yet reached the heart of the Vedic secret. The birth of Agni, the soul (and so many men are still unborn) is merely the start of the voyage. This inner flame seeks, it is the seeker within us, for it is a spark of the great primordial Fire and will never be satisfied until it has recovered its solar totality, the lost sun of which the Veda incessantly speaks. Yet even when we have risen from plane to plane and the Flame has taken successive births in the triple world of our lower existence (the physical, vital and mental world), it will still remain unsatisfiedit wants to asc end, asc end further. And soon we reach a mental frontier where there seems to be nothing to grasp any longer, nor even to see, and nothing remains but to abolish everything and leap into the ecstasy of a great Light. At this point, we feel almost painfully the imprisoning carapace of matter all around us, preventing that apotheosis of the Flame; then we understand the cry, My kingdom is not of this world, and the insistence of Indias Vedantic sagesand perhaps the sages of all worlds and all religions that we must abandon this body to embrace the Eternal. Will our flame thus forever be truncated here below and our quest always end in disappointment? Shall we always have to choose one or the other, to renounce earth to gain heaven?
   Yet beyond the lower triple world, the Rishis had discovered a certain fourth, touryam svid; they found the vast dwelling place, the solar world, Swar: I have arisen from earth to the mid-world [life], I have arisen from the mid-world to heaven [mind], from the level of the firmament of heaven I have gone to the Sun-world, the Light (Yajur-veda 17.67). And it is said, Mortals, they achieved immortality (Rig-veda I.110.4). What then was their secret? How did they pass from a heaven of mind to the great heaven without leaving the body, without, as it were, going off into ecstasies?
  --
   All is reconciled. The Rishi is the son of two mothers: son of Aditi, the luminous cow, Mother of infinite Light, creatrix of the worlds; and son as well of Diti, the black cow, Mother of the tenebrous infinite and divided existence for when Diti at last reaches the end of her apparent Night, she gives us divine birth and the milk of heaven. All is fulfilled, The Rishi sets flowing in one movement human strengths and things divine (IX.70.3), he has realized the universal in the individual, become the Infinite in the finite: Then shall thy humanity become as if the workings of these gods; it is as if the visible heaven of light were founded in thee (V.66.2). Far from spurning the earth, he prays: O Godhead, guard for us the Infinite and lavish the finite(IV.2.11).
   The voyage draws to its close. Agni has recovered its solar totality, its two concealed extremities. The inviolable work is fulfilled. For Agni is the place where high meets lowand in truth, there is no longer high nor low, but a single Sun everywhere: O Flame, thou goest to the ocean of Heaven, towards the gods; thou makest to meet together the godheads of the planes, the waters that are in the realm of light above the sun and the waters that abide below (III.22.3). O Fire O universal Godhead, thou art the navel-knot of the earths and their inhabitants; all men born thou controllest and supportest like a pillar (I.59.1). O Flame, thou foundest the mortal in a supreme immortality thou createst divine bliss and human joy (I.31.7). For the worlds heart is Joy, Joy dwells in the depths of all things, the well of honey covered by the rock (II.24.4).

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   When I returned from Japan and we began to work together, Sri Aurobindo had already brought the supramental light into the mental world and was trying to transform the Mind. Its strange, he said to me, its an endless work! Nothing seems to get doneeverything is done and then constantly has to be done all over again. Then I gave him my personal impression, which went back to the old days with Theon: It will be like that until we touch bottom. So instead of continuing to work in the Mind, both of us (I was the one who went through the experience how to put it? practically, objectively; he experienced it only in his consciousness, not in the body but my body has always participated), both of us desc ended almost immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed.
   Then a strange thing happened. When we were in the Vital, my body suddenly became young again, as it had been when I was eighteen years old! There was a young man named Pearson, a disciple of Tagore, who had lived with me in Japan for four years; he returned to India, and when he came to see me in Pondicherry, he was stupefied.4 What has happened to you! he exclaimed. He hardly recognized me. During that same period (it didnt last very long, only a few months), I received some old photographs from France and Sri Aurobindo saw one of me at the age of eighteen. There! he said, Thats how you are now! I wore my hair differently, but otherwise I was eighteen all over again.

0 1961-11-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   In the end, it would be a very interesting attempt: a stimulant for peoples intuitive capacities, instead of taking them all for donkeys and spoon-feeding them, going yum-yum-yum-yum-yum so that theyll digest it!
   (silence)

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Dear Sir I must begin by telling you that although this text is an excellent essay, it is not, in its present form, a book for the Spiritual Masters series. Let us enumerate the reasons for this. First of all, the general impression is of an ABSTRACT text. I can straight-away imagine your reaction to this and I dread misunderstandings! But putting myself in the readers place, since, once again, it does involve a collection int ended for a wide public that we are beginning to know well, I can assure you that this public will not be able to follow page after page of reflections upon what one is bound to call a philosophical and spiritual system. Obviously this impression is caused primarily by the fact that you have begun with twenty-one pages where the reader is assumed to already know of Sri Aurobindos historical existence and the content of the Vedas and the Upanishads, plus I dont know how many other notions of rite, truth, divinity, wisdom, etc., etc. In my view, and the solution is going to appear cruel to you, for you certainly value these twenty-one pages [on the Secret of the Veda], they should purely and simply be deleted, for everything you say there, which is very rich in meaning, can only become clear when one has read what follows. There are many books in which readers can be asked to make the effort entailed in not understanding the beginning until they have read the end: but not books of popular culture. One could envisage an introduction of three or four pages to situate the spiritual climate and cultural world in which Sri Aurobindos thought has taken place, provided, however, that it is sufficiently descriptive, and not a pre-synthesis of everything to be expounded upon in what follows. In a general way you are going to smile, finding me quite Cartesian! But the readership we address is more or less permeated by a widespread Cartesianism, and you can help them, if you like, to reverse their methodology, but on the condition that you make yourself understood right from the start. Generally, you dont make enough use of analysis and, even before analysis, of a description of the realities being analyzed. That is why the sections of pure philosophical analysis seem much too long to us, and, even apart from the abstract character of the chapter on evolution (which should certainly be shorter), one feels at a positive standstill! After having waited patiently, and sometimes impatiently, for some light to be thrown on Sri Aurobindos own experience, one reads with genuine amazement that one can draw on energies from above instead of drawing on them from the material nature around oneself, or from an animal sleep, or that one can modify his sleep and r ender it conscious master illnesses before they enter the body. All of that in less than a page; and you conclude that the spirit that was the slave of matter becomes again the master of evolution. But how Sri Aurobindo was led to think this, the experiences that permitted him to verify it, those that permit other men to consider the method transmittable, the difficulties, the obstacles, the realizationsdoesnt this constitute the essence of what must be said to make the reader understand? Once again, it is the question of a pedagogy intimately tied in with the spirit of the collection. Let me add as well that I always find it deplorable when a thought is not expressed purely for its own sake, but is accompanied by an aggressive irony towards concepts which the author does not share. This is pointless and harms the ideas being presented, all the more so because they are expressed in contrast with caricatured notions: the allusions you make to such concepts as you think yourself capable of evoking the soul, creation, virtue, sin, salvationwould only hold some interest if the reader could find those very concepts within himself. But, as they are caricatured by your pen, the reader is given the impression of an all too easily obtained contrast between certain ideas admired and others despised. Whereas it would be far more to the point if they corresponded to something real in the religious consciousness of the West. I have too much esteem for you and the spiritual world in which you live to avoid saying this through fear of upsetting you.
   Amen.
  --
   So the very normal, natural reaction against this attitude is to negate the spiritual life: lets take the world as it is, brutally, materially, short and sweet (since it all comes to an end with this short life), lets do all we can to enjoy ourselves now, suffer as little as possible and not think of anything else. Having said that life is a condemned, reprehensible, anti-divine thing, this is the logical conclusion. Then what to do? We dont want to do away with life, so we do away with the Divine.
   Thats it exactly.
  --
   Here, just to give you an example: when I first began to work (not with Theon personally but with an acquaintance of his in France, a boy4 who was a fri end of my brother), well, I had a series of visions (I knew nothing about India, mind you, nothing, just as most Europeans know nothing about it: a country full of people with certain customs and religions, a confused and hazy history, where a lot of extraordinary things are said to have happened. I knew nothing.) Well, in several of these visions I saw Sri Aurobindo just as he looked physically, but glorified; that is, the same man I would see on my first visit, almost thin, with that golden-bronze hue and rather sharp profile, an unruly beard and long hair, dressed in a dhoti with one end of it thrown over his shoulder, arms and chest bare, and bare feet. At the time I thought it was vision attire! I mean I really knew nothing about India; I had never seen Indians dressed in the Indian way.
   Well, I saw him. I experienced what were at once symbolic visions and spiritual FACTS: absolutely decisive spiritual experiences and facts of meeting and having a united perception of the Work to be accomplished. And in these visions I did something I had never done physically: I prostrated before him in the Hindu manner. All this without any comprehension in the little brain (I mean I really didnt know what I was doing or how I was doing itnothing at all). I did it, and at the same time the outer being was asking, What is all this?!
  --
   But this was merely the beginning of my vision. Only after a series of experiencesa ten months sojourn in Pondicherry, five years of separation, then the return to Pondicherry and the meeting in the same house and in the same waydid the end of the vision occur. I was standing just beside him. My head wasnt exactly on his shoulder, but where his shoulder was (I dont know how to explain itphysically there was hardly any contact). We were standing side by side like that, gazing out through the open window, and then TOGETHER, at exactly the same moment, we felt, Now the Realization will be accomplished. That the seal was set and the Realization would be accomplished. I felt the Thing desc ending massively within me, with the same certainty I had felt in my vision. From that moment on there was nothing to sayno words, nothing. We knew it was THAT.
   But between these two meetings he participated in a whole series of experiences, experiences of gradually growing awareness. This is partly noted in Prayers and Meditations (I have cut out all the personal segments). But there was one experience I didnt speak of there (that is, I didnt describe it, I put only the conclusion)the experience where I say Since the man refused I was offering participation in the universal work and the new creation and the man didnt want it, he refused, and so I now offer it to God.6
   I dont know, Im putting it poorly, but this experience was concrete to the point of being physical. It happened in a Japanese country-house where we were living, near a lake. There was a whole series of circumstances, events, all kinds of thingsa long, long story, like a novel. But one day I was alone in meditation (I have never had very profound meditations, only concentrations of consciousness Mother makes an abrupt gesture showing a sudden ingathering of the entire being); and I was seeing. You know that I had taken on the conversion of the Lord of Falsehood: I tried to do it through an emanation incarnated in a physical being [Richard]7, and the greatest effort was made during those four years in Japan. The four years were coming to an end with an absolute inner certainty that there was nothing to be done that it was impossible, impossible to do it this way. There was nothing to be done. And I was intensely concentrated, asking the Lord, Well, I made You a vow to do this, I had said, Even if its necessary to desc end into hell, I will desc end into hell to do it. Now tell me, what must I do?The Power was plainly there: suddenly everything in me became still; the whole external being was completely immobilized and I had a vision of the Supreme more beautiful than that of the Gita. A vision of the Supreme.8 And this vision literally gathered me into its arms; it turned towards the West, towards India, and offered meand there at the other end I saw Sri Aurobindo. It was I felt it physically. I saw, sawmy eyes were closed but I saw (twice I have had this vision of the Supremeonce here, much later but this was the first time) ineffable. It was as if this Immensity had reduced itself to a rather gigantic Being who lifted me up like a wisp of straw and offered me. Not a word, nothing else, only that.
   Then everything vanished.
  --
   Once, during those last difficult years, Sri Aurobindo told me that this was precisely what gave me my advantage and why (how to put it?) there were greater possibilities that I would go right to the end.
   I still dont know. The day I do it will probably be done. Because it will come in the same manner, like a massive fact: it will be LIKE THAT. And only much later will the understanding say, Ah! So thats what it is!
  --
   If God wills and we reach the end, then we will simply tell our story, thats allNO TEACHING.
   There you are, mon petit.

0 1961-12-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   I can see that this whole peculiar period Ive been passing through was a trem endous progress and I didnt know it. I am not at the end yet, but now I understand what it is. And its something of capital importance.
   Yes, I felt you were going through a strange period.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   My elbow had ended up leaning on a little plastic tray I have there, where I keep pencils, ball-point pens, note pads and so forth. The body was leaning on this tray, evidently trying to get up, and the whole thing started cracking noisily under the weight. And in a diffuse but very clear consciousness I was saying to myself, But why? Whats all this ridiculous noise? And whats this heavy thing doing? What disorder. There shouldnt be such disorder. And it went on crack-crack-cracking. Then suddenly normal consciousness returnedto be exact, what returned was the normal RELATIONSHIP consciousness has with thingsand I said, Well, really! What a ridiculous situation! What is this elbow doing on that tray? It should realize its breaking it! And when things were all completely back to normal I told my body, What are you doing, you idiot! Come on, pick yourself up, get moving! Immediately, docile as a little child, it extricated itself, turned around, and stood up straightquite straight. I had scratched my knee, scratched my elbow, and taken three knocks on the head. Luckily there were no sharp edgesit was all hard enough, but no sharp edges. Anyway, in the end I was all right, no damage done.
   No damage at all, but it was a bizarre sensation. So I tried to understand how it could have happened, how I could have so lost my sense of relation to things. For a long time my body had been telling me, Ive got to lie down, Ive got to lie down. And I would very sternly reply, You dont have time! (Laughing) So then this happened. Had I obeyed it and laid down, there would obviously have been no problem. But I was in my experience, going on with my experience, and at the same time I was getting ready to come downstairs. So I told my body, Its all right, its all right, youll lie down later. But it had its own way of lying down! (Laughing) It just stretched out right where it was. Actually it wasnt even stretched outit was all askew.
   Afterwards, I looked into it a bit. Whats wrong with you, anyway? I said. If you dont have the strength to bear experiences you wont be able to do the work! My body answered me very clearly that I was overworking it; and Sri Aurobindos will was clearly behind it, saying, Its overwork. You cant keep on seeing people and talking for hours on end and then going into these kinds of experiences. You cant do both, you have to choose, or at least strike a better balance. Well, I certainly wasnt going to stop my experiences, so I took advantage of this little incident to get some rest. It was nothing, really! The doctors were saying, Take care, the heart isnt working properly, and all that. They wanted to start drugging me! All I need is peace and quiet, not drugs. So I took a restand since I had to have an excuse, I said I wasnt well and needed rest.
   But following that, and because of the overwork, an old thing I thought I had cured has come back. It was originally brought on by overwork when I was going to the Playground and resting only two hours out of twenty-four, which wasnt enougha sort of ulcer formed between my nose and throat. Its an old complaint, dating from the removal of adenoids in my childhood; the operation left a kind of small cavity, which was nothing in itself, except that occasionally it would give me a cold. But as a result of overwork it came back in the form of an ulcer, and gave me artificial colds; it was so sour and corrosive, a terrible irritation in the throat and nose. It got much worse when I was giving classes at the Playground, and once I showed it to the doctor. Why, you have an ulcer! he said. A big fuss. He offered to treat me. No thanks! I said. Dont worry, it will pass. And I began my own yogic treatment. It was over in a week and for three years there was no further sign of it. Recently (the last two or three months) I had felt it trying to come back, for exactly the same reason of overwork. And with that little adventure the other day, it did come backit gave me one of those stupid colds: sneezing, coughing. Its not quite over yet. But its nothing, it just gives me an excuse (laughing) to tell people I am still not quite well!
  --
   And so I looked. Is it something particular to this body? I wondered. To everyone who has lived closely with it, my body gives the impression of two things: a very concentrated, very stubborn will, and such endurance! Sri Aurobindo used to tell me he had never dreamed a body could have such endurance. And thats probably why. But I dont want to curtail this ability in any way, because it is a CELLULAR will, and a cellular endurance toowhich is quite intriguing. Its not a central will and central endurance (thats something else altogether)its cellular. Thats why Sri Aurobindo used to tell me this body had been specially prepared and chosen for the Workbecause of its capacity for obstinate endurance and will. But thats no reason to exercise this ability uselessly! So I am making sure it relaxes now; I tell it constantly, Now, now! Just let go! Relax, have some fun, wheres the harm in it? I have to tell it to be quiet, very quiet. And its very surprised to hear that: Ah! Can I live that way? I dont have to hurry? I can live that way?
   So thats why I am resting. Am I better or not? Things are always the same. Were I to start doing what I was doing before, which I KNEW all along was absolutely unreasonable. Its not that I didnt know it; I did know and I wasnt happy about it, because I knew I was doing something I shouldnt. I have no intention of starting again, but if I had said, I am withdrawing for good, it would have been. If you knew how MANY things have gone slack [in the Ashram]! And how many people I am telling off: Well, you wouldnt have done that a week ago! Oh, thats an experience in itselfto see what peoples so-called faithfulness dep ends on.
  --
   Later, when he withdrew and put me in front, there was naturally a bit more activity, as well as the semblance of responsibility but it was only a semblance. What security! A sense of total, total security for thirty years. Not once. There was just a single scratch, so to speak, when he had that accident and broke his leg. There was a formation at work (an adverse force) and he wasnt taking sufficient precautions for himself because it was directed against both of us, and more especially against me (it had tried once or twice to fracture my skull, things like that). Well, he was so intent on keeping it from seriously touching my body that it managed to sneak in and break his leg. That was a shock. But he straightened everything out again almost immediatelyit all fell back into place and went on like that till the end.
   And the feeling was so strong that even during his illness (which lasted for months, you know), I had a sense of perfect security; so much so that the idea of his life being really affected in the least by this illness couldnt even occur to me! I didnt want to believe it when the doctor said, Its over. I didnt want to believe it. And as long as I stayed in the room with me in the room he couldnt leave his body. And so there was a terrible tension in himon the one hand the inner will to depart, and then this thing holding him there in his body: the fact that I knew he was alive and could only be alive. He had to signal me to go to my room, supposedly to rest (I didnt rest); and no sooner had I left his room than he was gone.
  --
   Mother frequently addressed Satprem as "mon petit" or "petit," terms of endearment she used for very few other people, which can be approximately r endered as "my little one" or "my child." Since no English phrase can capture the nuances of Mother's simple "petit" and "mon petit," we have decided to leave them in the original French wherever they occur.
   Sri Aurobindo on Himself.

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   I voluntarily renounced all that in order to go further. And when I did it, I understood what people here in India mean when they say: he surr endered his experience. I had never really understood what that meant. When I did it, I understood. No, I said, I dont want to stop there; I am giving it all to You, that I may go on to the end. Then I understood what it meant.
   Had I kept it, oh I would have become one of those world-renowned phenomena, turning the course of the earths history upside down! A stup endous power! Stup endous, unheard-of. But it meant stopping there, accepting that experience as final I went on.

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Thats essentially what this aphorism says, seen from the other end. So long as a single human consciousness carries the possibility of feeling, acting, thinking or being in opposition to the great divine Becoming, it is impossible to blame anyone else for it; it is impossible to blame the adverse forces, which are kept in the creation as a means of making you see and feel how far you still have to go.
   (silence)

0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   I dont know if those experiences have been described in traditional scriptures. I havent read any I know nothing of Indian literature, nothing at all. I only know what Sri Aurobindo has said, plus a few odds and ends from here and there. And each time I found myself faced with their vocabulary oh, it really puts you off!
   You speak of exteriorizationcouldnt you show me a simple way of learning to do it?

0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   For some time now I have been running into difficulties with my morning japa. Its complex. I wont go into details, but certain things seemed to be trying to interfere, either preventing me from going on to the end, or plunging me into a kind of trance that brought everything to a halt. So I began wondering what it was and why. A very, very long curve was involved, but the result of my observations is the following. (All this is purely from the bodys standpoint; I mean it doesnt concern the conscious, living, indep endent being that would remain the same even without the bodyto be exact, the being whose life, consciousness, freedom and action do not dep end on the body. I am speaking here of that which needs the body for its manifestation; that alone was in question.)
   There has been a kind of perception of a variety of bodily activities, a whole series of them, having to do exclusively (or so it seems) with the maintenance of the body. Some are on the borderlinesleep, for instance: one portion of it is necessary for good maintenance of the body, and another portion puts it in contact with other parts and activities of the being; but one portion of sleep is exclusively for maintaining the bodys balance. Then there is food, keeping clean, a whole range of things. And according to Sri Aurobindo, spiritual life shouldnt suppress those things; whatever is indispensable for the bodys well-being must be kept up. For ordinary people, all other bodily activities are used for personal pleasure and benefit. The spiritual man, on the other hand, has given his body to serve the Divine, so that the Divine may use it for His work and perhaps, as Sri Aurobindo said, for His joyalthough given the present state of Matter and the body, that seems to me unlikely or at best very intermittent and partial, because this body is much more a field of misery than a field of joy. (None of this is based on speculation, but on personal experience I am relating my personal experience.) But with work, its different: when the body is at work, its in full swing. Thats its joy, its needto exist only to serve Him. To exist only to serve. And of course, to reduce maintenance to a bare minimum while trying to find a way for the Divine to participate in the very restricted, limited and meager possibilities of joy this maintenance may give. To associate the Divine with all those movements and things, like keeping clean, sleeping (although sleep is different, its already a lot more interesting); but especially with personal hygiene, eating and other absolutely indispensable things, the attempt is to associate them with the Divine Presence so that they may be as much an expression of divine joy as possible. (This is realized to a certain extent.)

0 1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   A problem like that reaches a point of such acute tension that you feel you know nothing, understand nothing, you will never understand anything, its hopeless. When I reach that point, I always tilt in the same direction, its always: All right, I adore the Lord, as for the rest, it doesnt matter to me! I enter into a marvelous adoration and let Him do what He wants! Thats how it all ends up for me.
   But this would only be suitable for those who have stopped thinking.
  --
   And it ended in an ineffable smile, like perhaps the very origin of humor. A sort of annihilation, an annihilation of everything, and then: You have just had your most creative moment. So I laughed, thats allthere was nothing else to do!
   (silence)

0 1962-02-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   Unfortunately, Satprem didn't keep Mother's reply, nor the long story she told afterwards about squabbles among certain Ashram people. Only the end of the conversation still exists.
   I climb not to thy everlasting Day... Earth is the chosen place of mightiest souls; Earth is the heroic spirit's battlefield... Thy servitudes on earth are greater, king, Than all the glorious liberties of heaven... Oh, to spread forth, oh to encircle and seize More hearts till love in us has filled thy world!... Are there not still a million fights to wage?

0 1962-03-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   This in itself has to be conquered; I mean, the state in itself represents something to be conquered. Because you remember, I told you the other day about having such a trem endous experience in the body-consciousness1this this dull consciousness in the material world, which really gives the feeling of something inert, unchanging, incapable of responding; you could wait millions and millions of years and nothing would budge. And that experience came at the end of a rather critical passageit takes catastrophes to get it moving, thats whats so strange! And not only that, but the wisp of imagination it does have (if you can call it imagination) is invariably catastrophic. Whatever it anticipates is always for the worst the pettiest, meanest, nastiest kind of worstalways the worst. Its really, its the most sickening condition human consciousness and matter can be in. Well, I have been swimming in it for months, and my way of being in it is to go through every possible illness and to have every possible physical aggravation, one after another.
   Just recently, as I told you, things truly became a little disgusting, dangerous, and for an hour or an hour and a half I did a sadhana like this (Mother clenches her fists), keeping hold of this body and body-consciousness. And the whole time the Force was at work there (it was like kneading a very resistant dough), something was saying to me, Look, you cant deny miracles any longer. It was being said to this consciousness (not to me, of course), this body-consciousness: Now you cant deny it miracles do happen. It was forced to see; there it was, gaping like an idiot being shown the skyAh! And its so stupid that it didnt even have any joy of discovery! But it was forced to see, the thing was right under its nosethere was no escaping it, it had to be admitted. But you know what, mon petit, as soon as I let up on the pressureforgotten!

0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   You know, Ive almost felt like telling you that all this Ag enda stuff isnt meant for circulation. Its only for when I have come to the endand then whats in it wont matter at all. Or else I will have gone, leaving a note saying I dont want it published
   Why!
  --
   The great ones know (I am not speaking of the multitude of minor beings, but the others; there are millions of emanationsemanations by the truckload!but only a few great ones), they know enough to be aware of their own position in the universe and that they will come to an end. They know there is such a thing as the Supreme (although they deny it), and that they are cut off from the Supreme, and that they will come to an end. But they have taken a stand against the Work, the Action, the Progress, and are intent on destroying as much as they can.
   Some of them get converted. Their conversion means a great entity joining the divine Work but that seldom happens.

0 1962-03-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   No, not that. I said two things. One, if I make it through to the end, I may even let it be shown to the public, for the living proof will be there: You dont need to scoffjust see where it leadsHERE! And if the Lord decides its not for this time, well, then I will give it to those who have loved me, who have lived with me, worked with me, endeavored with me, and who respect what was attempted. It will be my parting gift if I go. And I dont int end to.
   I certainly hope not!

0 1962-04-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   Patience endurance perfect equanimity. And absolute faith.
   (silence)

0 1962-05-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   I was at the Origin I WAS the Origin. For more than two hours, consciously, here on this bed, I was the Origin. And it was like gustslike great gusts ending in explosions. And each one of these gusts was a span of the universe.
   It was Love in its supreme essencewhich has nothing to do with what people normally understand by that word.

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   (During the night of April 3, Mother had encountered an asuric being who had managed to assume Sri Aurobindo's appearance, as well as a group of people wanting to found a Nietzschean-type religion. Following this encounter, a heart attack had gravely endangered Mother's life. But this was not the first such meeting.)
   I had said [on April 3] I would find the date of my first encounter with that fake Sri Aurobindo. What I found was the date of another experience that followed that encounter by perhaps three or four weeks, so that pins it down (Mother holds up an old desk-cal endar page on which she had written:)
  --
   I told you about that experience of meeting Sri Aurobindo (the true Sri Aurobindo) in the subtle physical. This is the exact dateearly that morning I jotted it down on this paper. And it gives me the approximate date of the other vision: that is, I must have had my first experience with those people somewhere around the end of June or the beginning of July, 1959.
   Did I tell you about it? It was a sort of vision that I took for a beginning of work on the subconscient. I had come to a place where Sri Aurobindo was staying and found him closeted in his room. There was a sort of large hall, an immense hall with rooms opening onto it, and his apartment was off to one side (gesture). I asked to see him. I was told it wasnt possible and I had to wait. I was astonished. Then certain things happened in the hall concerning A. and M. (rather interesting things, but concerning them personally). And at the same time, I was waiting. When it was all over, I asked once again to go into the room. Then through the doorway I saw I saw a tall Sri Aurobindomuch taller than he actually wasstrong but rather thin, thin in a way that not the way he really wasit was rather a gauntness, very harsh, very cold; and he was somewhat darker than he used to be. I saw him there, walking up and down; and when he was told I was asking to see him, I saw him in the distance saying, No, I dont want to see her. I wont acknowledge her and I dont want anything to do with hershe has betrayed me. Something like that (I couldnt hear the actual words, but the gestures were plain enough). Well, that was the very first timenothing of the kind had ever occurred before.
  --
   So it was in 59 that I first saw them, and it must have been the end of June or the beginning of July. This note [the desk-cal endar page] is what gave me the clue, because I know that the other experience [of Sri Aurobindo in the subtle physical] came a few weeks later.
   You say there was a whole group organized around that asuric beingpeople, ceremonies.
  --
   And it is very silent there is no thought; there is barely, barely the ability to observe. And all kinds of movements, an infinity of movements and vibrations of something that could be the essence of thoughts, move there, rhythmically, in a movement of waves without beginning or end, with a condensation like this (gesture from above down), with a condensation like that (horizontal gesture), and a movement of expansion (gesture like a pulsating ocean). That is, a sort of contraction, concentration, and then expansion, diffusion.2
   Yesterday I had the total experience I let myself go completely. It lasted something like forty minutes as I walked around the room.
  --
   A movement of waves without beginning or end, with a condensation like this (gesture from above down), with a condensation like that (horizontal gesture). We cannot fail to be reminded of the electromagnetic field with its two perp endicular components, the electric and magnetic fields, which are propagated along an infinite sinusoidal wave. And then again: A movement of expansion a sort of contraction, concentration, and then expansion, diffusion. Unmistakably, this is an exact description of the propagation in space of a sinusoidal wave.
   Striking though the parallel may be, there is still a fundamental difference between these mathematical concepts and Mothers experience. In the first case, we are dealing with conceptual instruments used by the human mind to better explain and master the world: no one has actually seen electromagnetic wavesnot to speak of gravitational ones! They are images, convenient models, invisible and nonexistent in themselves. They exist only through their effects: a beam of sunlight, which is an electromagnetic wave, strikes our retina and enables us to distinguish a flower; by means of gravitational waves, Newtons apple falls from the tree but no one has lived the reality of those waves. The way Mother grasps reality, on the contrary, is first and foremost through lived experience. She is the movement, she is the wave: I walk around the room, and that is what is walking. Here we touch upon a stup endous mystery and a formidable question: How is it possible for a material and cellular body to be the wave that at once constitutes and carries the worlds along in its infinite undulating movement and governs the existence of atoms and galaxies? How is it possible to be an infinite and ubiquitous electromagnetic wave while remaining within the narrow confines of a human body?
   In being THAT, it might be said, Mother thus resolves the famous question of the unified-field theory, the theory to which Einstein devoted the last years of his life in vain, that would describe the movements of both planets and atoms in a single mathematical equation. Mothers body-consciousness is one with the movement of the universe, Mother lives the unified-field theory in her body. In so doing she opens up to us not merely one more physical theory, but the very path to a new species on earth, a species that will physically and materially live on the scale of the universe. The posthuman species might not simply be one with a few organs more or less, but rather one capable of being at every point in the universe. A sort of material ubiquity. It may not be so much a new as an ubiquitous species, a species that embraces everything, from the blade of grass under our feet to the far galaxies. A multifarious, undulating existence. A resume or epitome of evolution, really, which at the end of its course again becomes each point and each species and each movement of its own evolution.
   There was, in fact, a whole group of Ashram people (they might be called the Ashram "intelligentsia") who, influenced by Subhas Bose, were strongly in favor of the Nazis and the Japanese against the British. (It should be recalled that the British were the invaders of India, and thus many people considered Britain's enemies to be automatically India's fri ends.) It reached the point where Sri Aurobindo had to intervene forcefully and write: "I affirm again to you most strongly that this is the Mother's war.... The victory of one side (the Allies) would keep the path open for the evolutionary forces: the victory of the other side would drag back humanity, degrade it horribly and might lead even, at the worst, to its eventual failure as a race, as others in the past evolution failed and perished.... The Allies at least have stood for human values, though they may often act against their own best ideals (human beings always do that); Hitler stands for diabolical values or for human values exaggerated in the wrong way until they become diabolical.... That does not make the English or Americans nations of spotless angels nor the Germans a wicked and sinful race, but...." (July 29, 1942 and Sept. 3, 1943, Cent. Ed., Vol. XXVI.394 ff.) And on her side also, Mother had to publicly declare: "It has become necessary to state emphatically and clearly that all who by their thoughts and wishes are supporting and calling for the victory of the Nazis are by that very fact collaborating with the Asura against the Divine and helping to bring about the victory of the Asura.... Those, therefore, who wish for the victory of the Nazis and their associates should now understand that it is a wish for the destruction of our work and an act of treachery against Sri Aurobindo." (May 6, 1941, original English.)
   See note at the end of this conversation
   To illustrate this, Mother added: "I was always BATHED in the atmosphere of the people around metheir thoughts, their ways of feeling and seeing and understanding."

0 1962-05-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Let me put it to you more clearly: your physical body, for example, should have been either stronger or more supple or endowed with certain very strong vital compensations, so that you wouldnt suffer from your working conditions. Of course, for someone following a yogic ascent, whose soul is in the process of formation, the external conditions of life are normally what is best for inner development, whatever that may beeven if, on the surface, those conditions arent good. So the only advice you can give such a person is, Well, either renounce the spiritual life or else putup with it. But thats not your case. There is a Mission, a work, and a kind of gap between a certain physical formation and that Mission. So if you ask me plainly what I see, I can tell you plainly, instead of saying as I would to certain sadhaks or anyone sincerely wanting to do yoga, Take it or leave it; you must learn to transform yourself inwardly to the point where you can master the body and its needs. I cant tell you that, because thats not how it is for you.
   I mean it may beit may be that even an inner transformation (a complete conversion of the vital being, for instance) wouldnt necessarily bring an improvement in your health. It is here where. Its not something I see imperatively. And to go back to ordinary life would be the end of everythingof your physical life and your inner life too.
   I have absolutely no desire to do that!

0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Welleverything is a bit confused. I feel that everything is being cut away from me, on all sides; the feeling of being pushed onto a path where Ill end up regarding the world as an illusion.
   Thats your thorny garment again!
  --
   In ordinary language, the vibration of the mantra is what helps the body to enter a certain state but it is not particularly THIS mantra: it is the particular relationship established between a mantra (it has to be a true one, a mantra endowed with power) and the body. It surges up spontaneously: as soon as the body starts walking, it walks to the rhythm of those Words. And the rhythm of the Words quite naturally brings about a certain vibration, which in turn brings about the state.
   But to say its these particular Words exclusively would be ridiculous. What counts is the sincerity of the aspiration, the exactness of the expression and the power; that is, the power that comes from the mantra being accepted. This is something very interesting: the mantra has been ACCEPTED by the supreme Power as an effective tool, and so it automatically contains a certain force and power.5 But it is a purely personal phenomenon (the expression is the same, but the vibrations are personal). A mantra leading one person straight to divine realization will leave another person cold and flat.
  --
   Mother is entering into a sort of trance and, almost to the end of this conversation, will be speaking slowly, as if from far away.
   Interestingly enough, physicists also say that the wave movement does not displace matter. For example, the concentric ripples caused on the surface of a pond by the fall of a pebble do not carry the water molecules along with them: a cork floating on the water rises and falls with the undulatory rhythm without traveling on the pond.

0 1962-06-02, #Agenda Vol 03, #The Mother, #Integral Yoga
   Some people succeed right away; for others it takes longer. But it always succeeds in the end. You just have to build a bridge, thats all.
   And then, dont be in a hurry to get up, above all dont say, Oh, Ill be late. Just stay there, as if you had all eternity before you.

0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   But one thing has happened practically without my noticing it. In the past, before that experience [April 13], the body used to feel the struggle against the forces of wear and tear (different organs wearing out, losing their endurance, their power of reaction, and certain movements, for instance, becoming less easy to make). Thats what the body felt, although the body-consciousness never sensed any aging, never, none that simply didnt exist. But in actual material fact, there was some difficulty. And now, looking at it in the ordinary way, externally, superficially, you might say there has been a great deterioration; well, the body doesnt feel that way at all! What it feels is that a particular movement, effort, gesture or action belongs to the worldthis world of ignorance and isnt being performed in the true way: its not the true movement, done in the true way. And its sensation or perception is that the state I was speaking of, soft, with no angles, has to develop along a certain line and produce effects on the body that will make true action possible, action expressing the true will. With no difference on the surface, perhaps (I dont know about that yet) but done in another way. And I am not talking about grandiose things, mind you, but of everyday activities: getting up, walking, taking a bath. I no longer have a feeling of incapacity, but a feeling of (whats the word for it?) an unwillingnessa bodily unwillingnessto do things in the old way.
   There is another way to be found.
  --
   (A little later, towards the end of the conversation:)
   Petit, before you go to sleep, when you get into bed, simply think of me a little, with the will to receive what I s end youjust for the space of a few seconds before you go to sleep, thats all. Dont try to concentrate and keep yourself awake, just formulate it, then go to sleep. Because I am really trying!

0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   Naturally he says he has kept all he felt and saw for me. He had said he wanted to remove his yantram2 from the Ashram, but in the end he left it. He writes to Z telling him he is working on his arm. He had a visit from A. and from that fellow M.that was comical! M., of course, had come to the Ashram to stay, but anyway hes looking for some kind of power, I sense that well enough. He had been frequenting some character who had power but wasnt putting it to very good use, and he felt something similar with Xhe is instinctively in search of power. When he went down to see X, he may have felt a power coming into himso hes going away! I dont think he has any kind of attachment either to India or the Ashram: hes looking for power.
   Thats how things stand.
  --
   You see, the trouble is hes a man whose principles and education prevent him from believing in progress and transformation. He believes that if you fulfill the conditions you get the siddhi,3 and thats the end of it the goal is reached. He had already attained his goal before meeting us, and then he could have kept his distance, but he became intimately connected with something full of all kinds of difficulties (which we neither ignore nor call for), but its essentially a Power for progressan awesome force for progress. Well, when I saw that, I wondered, How can he possibly bear it? I thought he would keep his distance and not enter the atmosphere, but he did try to enterhe linked up with certain people, and particularly when he started meditating with me (he asked for it, not me), suddenly something responded. And that triggered the conflict in him. One part of his being has gone along with the Movement, while the other is left strandeddoesnt budge. That created a gap.
   Of course, one has to be in a terribly superficial consciousness to react the way he did. He had a rather deep contact with you, and there were moments when he understood very well who you arehe knows, he told me so. Consequently, had he truly been in a yogic state, then even if you had done something tactless or wrong, he would have just smiled! He would have said, Oh, hes just impetuous, but I dont mind.
  --
   There is a way of looking at thingsan all too human waywhich sees me as VERY dangerous, very dangerous. It has been said time and time again. There was an Englishwoman who came here after an unhappy love affair. She had come to India seeking consolation, and stumbled onto Pondicherry. It was right at the beginning (those English Conversations5 are things I said to her; I spoke in English and then translated itor rather said it all over again in French). And at the end of a years stay, this woman said to me (with such despair!), When I came here I was still able to love and feel goodwill towards people; but now that Ive become conscious, I am full of contempt and hatred! So I answered her, Go a bit farther on. Oh, no! she replied. Its enough for me as it is! And she added, You are a very dangerous person. Because I was making people conscious! (Mother laughs) But its true! Once you start, you have to go right to the end; you mustnt stop on the wayon the way, it gets to be hard going.
   I dont do it on purpose.
  --
   This greatly objectifies my situation, which has nothing to do with an illness to be cured! I cant be cured! It is a work of transformation. At any moment, if the Lord decides its hopeless, it will be hopeless, finished; and no matter what happens, if the Lord has decided that Ill go right to the end of the experience, then Ill go right to the end.
   That whole way of seeing, feeling and reacting belongs really to another world. Really to another world to such a degree that if I had no regard for peoples peace of mind I would say, I dont know whether I am dead or alive. Because there is a life, a type of life vibration that is completely indep endent of. No, Ill put it another way: the way people ordinarily feel life, feel that they are alive, is intimately linked with a certain sensation they have of their bodies and of themselves. If you totally eliminate that sensation, the type of relation that allows people to say I am alive well, eliminate that, but then how can you say, I am alive, or I am not alive? The distinction NO LONGER EXISTS. Well, for me, it has been completely eliminated. That night April 12-13, it was definitively swept out of me. It has never come back. Its something that seems impossible now. So what they mean by I am alive is I cant say I am alive the way they doits something else entirely.
   Better not keep thisin the end theyll be worrying about my sanity! (Mother laughs.)
   But that doesnt matter either!
  --
   You think something has to happen? (Mother laughs) Ive been working for years on end just to have nothing happening!
   It is so difficult to have nothing happening.

0 1962-06-23, #Agenda Vol 03, #The Mother, #Integral Yoga
   If you like, Ill read what she noted down: I am in Pavitras office, standing on the carpet next to his table. I raise my eyes and look down the corridor. It is empty. Then suddenly, all the way at the other end, next to her bathroom, I see Mother appear. She is so tiny, my dear little Mother! She starts towards the office where I am. She leaves the boudoir behind on her right, keeps coming forward, passes by the big window with the birds and the pink vases on her left. And she is growing. With each step she grows taller. One after the other, she goes by her chair, the door to the stairway, my lab, and Mother continues to grow. Then the door to Pavitras room, the door to the terrace, and Mother comes to the office. She crosses the threshold: her head almost touches the top of the door. Mother comes in. She is so tall! Her head now touches the ceiling.2 Standing, I barely come to her knees! Something in me is staggered before that sublime height. I prostrate myself.
   (After a silence) I see her quite frequently at night.

0 1962-06-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   In the end, thats how you manage to hold on. Its a great thing.
   ***
  --
   Everything that happened prior to the experience of April 13 has disappeared, as it were, and the usual functioning of the consciousness has been totally annulled; it is trying little by little to create a new mode of operationnot merely trying: it is in the PROCESS of doing so on a truer foundation; a truer foundation, or truer relations, or vibrations, or functionings (I dont know the right word for it: all these things at once). That presence the other day [the tall white Being] was nothing essentially newit had already intervened a good many times; and yet it was new, because the whole functioning was new. Its like my experience two nights ago [the recharging of batteries], I had it for months on end; well, it was new because it was based on a new functioning. And each time (is it out of habit, or to make me understand, to make me see the difference?), each time the old functioning starts up, first of all I really feel I am losing the true contact, that the TRUE thing is escaping, and then I wonder how anybody can function like that without going insane! Thats what strikes me nowthis feeling of going insane! I mean it grates, it scrapes, it makes no senseit misses the point. It is not the TRUE thing, its beside the point. It tries to imitate something inimitable. And so I ask myself, What is this? Am I going crazy? Am I losing my faculties? And then I realize its not that at all! Above theres a state of immutable and UNSHAKABLE concentration, constant and almighty, and with but a drop of That, a spark of That, all problems are solved. Then I see clearly that its only a demonstration to make me see the inadequacy of the old, habitual functioningto really and truly convince me that its inadequate. Its rather hard to bear, actually. Last night I had it, I have seen it again in recent days: it lasts a few secondsjust enough for a satisfactory lesson! It may also happen to make me understand, but afterwards I wonder, Well, if everybody is in this state they dont know it, but its just terrible! And I realize that the LEAST thing, the slightest circumstance, is COMPLETELY distorted, instantly distorted by the way people work it out, the way they cause events to develop.
   Thats an ever-present experience.
  --
   I wrote a letter like that yesterday; I took a piece of paper and wrote in my habitual way, my old way. While I was writing, the feeling that it wasnt right came in; then I added a comment, written in the same manner, with the vision from above (a comment on a letter written by the person I was writing to). When that was done, the feeling of inadequacy lingered, so I took another piece of paperit was blue and wrote something and that still wasnt it. So I ended up taking yet another piece of paper and writing something else again then I put all three in one envelope! I hope that person has a solid head! But at the same time something was telling me, It will do him good; so I let it go.
   It happened yesterday I dont yet know the outcome!

0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   I didnt write that to give you. Sometimes I write things and then keep them for years on end so that. They are a material focus for the action. Had I not written it, I would not have been able to work so effectively these are occult documents.1
   ***

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   There must be certain lawslaws expressing a Wisdom far beyond us for the experience seems to follow a sort of curve which, because I am in it, I dont understand. And it wont be understood till the end is reached; but I am right in the middle of it, or maybe at the very beginning.
   (long silence)
  --
   They tried, fought, operated: no movement, nothing moved. Then one day they declared him dead (by the way, according to doctors, when the body dies the heart beats on faintly for a few seconds; then it stops and its all over). In his case, those faint beats (not strong enough to pump blood) continued for half an hour the kind of heartbeats typical of the trance state. (They all seem to be crassly ignorant! But anyway, it doesnt matter.) And they all said, even the doctors, Oooh, he must be a great yogi, this only happens to yogis! I have no idea what they mean by that. But I do know that although those heartbeats arent strong enough to pump blood through the body (thus putting the body into a cataleptic state), they do suffice to maintain life, and thats how yogis can remain in trance for months on end. Well, I dont know what type of doctors they are (probably very modern), but theyre ignorant of this fact. Anyway, according to them he had those pulsations for half an hour (normally they last a few seconds). All right. Hence their remarks. And he was here the whole while, immutable. Then suddenly I felt a kind of shudder; I lookedhe was gone. I was busy and didnt note the time, but it was in the afternoon, thats all I know. Later I was told that they had decided to cremate him, and had done so at that time.
   The violence of the accident had brutally exteriorized him, but when it happened he must have been thinking of me with trust. He came and didnt budgehe never knew what was happening to his body. He didnt know he was dead! And if.
  --
   I immediately said to myself, But he was still existing, living, having the experience, absolutely INDEP endENT of his bodyhe didnt need his body to have his experience. And with my protection and knowledge I could have put him either in a place of rest or, if need be, in touch with another body and that would have been the end of it. Now, of course, everything is disrupted and we have to wait for things to calm down.5
   But it is possible to die without knowing you are dead.

0 1962-07-07, #Agenda Vol 03, #The Mother, #Integral Yoga
   But this chapter ends here, doesnt it?
   Its simply to give some background. Still, I cant avoid saying whats new in what Sri Aurobindo brings, precisely because it has nothing to do with spiritual India. We cant avoid telling them this one way or another, can we?
  --
   Ill say it, but later on, towards the end. After exploring these changes of consciousness, which after all are the very basis of the work, Ill show how they translate practically. But if i start with this right away, without explaining why its like that.
   Oh, that wont trouble them!
  --
   This is a common feeling: in the end, maybe He DOESNT really know the things of this world as well as we do! (Mother laughs and laughs) Its very funny.
   ***

0 1962-07-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   Recently, for a short part of my nights, I suddenly find a certain task set before me dealing with this ones or that ones mental constructions. And then I feel I am facing a trem endous, destructive falsehooda TOTAL contradiction, in fact, of this endlessly unfolding creative vibration.
   Some of the people concerned are here, others elsewhere that is, its the mental state (even the higher mind in some cases, not necessarily very down-to-earth) of this one or that one or. It comes individually (and the persons name along with it). And a kind of uneasiness takes hold of my body, as if I were in the presence of I dont know, in ordinary life I would say, Go away! (Mother brusquely shoos something away) But here it is presented for me to do a particular work (I know the people, some are here, others elsewhere; theyre people I am in touch with for the yoga). So I am faced with these mental formations and each one is HELD like this (Mother grips the thing with both hands) so that I dont simply brush it aside. Then (its certainly a good opportunity to go completely crazy!) I slowly bring in the divine Vibration, and I hold it like this, without moving (Mother holds this vibration tight and drives it in like a sword of light), without moving until everything fades away into silence.

0 1962-07-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   In a few days it will materialize a few days, I dont know. Over there (gesture to the left), days, months, all have another meaning. Listen, there are minutes. You know, I walk around the room repeating the Words,3 and sometimes I go around ten times in a second! Yet its always the same pace; I doubt if anyone would see any physical difference. But sometimes there are ten, twenty, thirty rounds a second! And other times one single round will drag and dragoh, its endless!
   And simultaneously there is an automatic perception of timeclock timewhich is rather curious (everything is regulated by the comings and goings of the people around me, you see: such a thing at this time, such a thing at that time), I dont need to hear the clock I am warned just before it strikes. I repeat one part of the japa in a particular way while lying down, because the Power is greater (these arent meditations, they are actions), and another part while walking. So I stay stretched out for a certain time, I walk for a certain time, and at a fixed hour this one goes, another comes, and so on. But none of them are people; I dont tell them so, but theyre not people: they are movements of the Lord. And its extremely interestingone of the Lords movements will have this particular character, another movement will have a different type of vibration, and they all harmonize very nicely into a whole. But I know what time it is just before the clock strikes: six oclock, 6:30, 7:00, 7:30, like that. Not with the words six, seven, but: its time, its time, its time. And along with thisthis clockwork precision I have that other notion of time which is quite different, its. Although its a very rigid convention, our time is a living formation with its own living power here in the world of action. The other time is the rhythm of consciousness. So according to the intensity of the Presence (theres a concentration and an expansion, I mean), according to this pulsationwhich can vary, its not regular and mechanicalwalking around the room takes either no time at all, or else an ENORMOUS amount of time. But this doesnt interfere with the other time, theres no contradiction. Our time is on a different plane, something far more external; but it has its usefulness and its own law, and the one doesnt hinder the other.4
  --
   From time to time, one touches the vibration of the Supremes Love, the creative Love, Love that creates, upholds, maintains, fuels progress and is the Manifestations very reason for being (these great pulsations were the expression of That), and That is something so stup endous and marvelous for the material frame, the body, that it seems to be dosed out. From time to time, you are given a trickle of it to make you realize that the end (or anyway, the end of the beginning!) is That.
   But you mustnt rush; and above all, no desire. Be very calm. The calmer you are, the longer it lasts. If youre in too much of a hurry, it goes away.
  --
   For a while yesterday I was put in contact with the way people think, how they think. And I saw that I must be very careful; it is better to keep silent or theyll think Ive finally gone off the deep end! You know: She is getting old, theres arteriosclerosis of the brain, she is becoming a little silly, reverting to a second childhood. I saw this, its really funny. I saw, I was shown a whole way of thinking. Ah, they think theyre intelligent, they think they know a lot!
   Anyhow.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Afterwards, when I came to Pondicherry, this unsteady condition came to an end. The Guru of the world who is within us then gave me complete directions for my pathits complete theory, the ten limbs of the body of this Yoga. These past ten years He has been making me develop it in experience, and this is not yet finished. It may take another two years, and as long as it is not finished I doubt if I shall be able to return to Bengal. Pondicherry is the appointed place for my yoga siddhi [realization], except indeed one part of it, and that is action. The centre of my work is Bengal, although I hope that its circumference will be all India and the whole earth.
   I shall write and tell you afterwards what this way of yoga is. Or if you come here I shall speak to you about it. In this matter the spoken word is better than the written. At present I can only say that its root-principle is to make a harmony and unity of complete knowledge, complete works and complete Bhakti [Devotion], to raise all this above the mind and give it its complete perfection on the supramental level of Vijnana [Gnosis]. This was the defect of the old yoga the mind and the Spirit it knew, and it was satisfied with the experience of the Spirit in the mind. But the mind can grasp only the divided and partial; it cannot wholly seize the infinite and indivisible. The minds means to reach the infinite are Sannyasa [Renunciation], Moksha [Liberation] and Nirvana, and it has no others. One man or another may indeed attain this featureless Moksha, but what is the gain? The Brahman, the Self, God are ever present. What God wants in man is to embody Himself here in the individual and in the community, to realize God in life.
  --
   I know very well that Bengal is not really ready. The spiritual flood which has come is for the most part a new form of the old. It is not the real transformation. However this too was needed. Bengal has been awakening in itself the old yogas and exhausting their samskaras [old habitual t endencies], extracting their essence and with it fertilizing the soil. At first it was the time of VedantaAdwaita, Sannyasa, Shankaras Maya and the rest. It is now the turn of Vaishnava DharmaLila, love, the intoxication of emotional experience. All this is very old, unfitted for the new age and will not endure for such excitement has no capacity to last. But the merit of the Vaishnava Bhava [emotional enthusiasm] is that it keeps a connexion between God and the world and gives a meaning to life; but since it is a partial bhava the whole connexion, the full meaning is not there. The t endency to create sects which you have noticed was inevitable. The nature of the mind is to take a part and call it the whole and exclude all other parts. The Siddha [illuminated being] who brings the bhava, although he leans on its partial aspect, yet keeps some knowledge of the integral whole, even though he may not be able to give it form. But his disciples do not get that knowledge precisely because it is not in a form. They are tying up their little bundles, let them. The bundles will open of themselves when God manifests himself fully. These things are the signs of incompleteness and immaturity. I am not disturbed by them. Let the force of spirituality play in the country in whatever way and in as many sects as may be. Afterwards we shall see. This is the infancy or the embryonic condition of the new age. It is a first hint, not even the beginning.
   The peculiarity of this yoga is that until there is siddhi above the foundation does not become perfect. Those who have been following my course had kept many of the old samskaras; some of them have dropped away, but others still remain. There was the samskara of Sannyasa, even the wish to create an Aravinda Math [Sri Aurobindo monastery]. Now the intellect has recognized that Sannyasa is not what is wanted, but the stamp of the old idea has not yet been effaced from the prana [breath, life energy]. And so there was next this talk of remaining in the midst of the world, as a man of worldly activities and yet a man of renunciation. The necessity of renouncing desire has been understood, but the harmony of renunciation of desire with enjoyment of Ananda has not been rightly seized by the mind. And they took up my Yoga because it was very natural to the Bengali temperament, not so much from the side of Knowledge as from the side of Bhakti and Karma [Works]. A little knowledge has come in, but the greater part has escaped; the mist of sentimentalism has not been dissipated, the groove of the sattwic bhava [religious fervor] has not been broken. There is still the ego. I am not in haste, I allow each to develop according to his nature. I do not want to fashion all in the same mould. That which is fundamental will indeed be one in all, but it will express itself in many forms. Everybody grows, forms from within. I do not want to build from outside. The basis is there, the rest will come.
   What I am aiming at is not a society like the present rooted in division. What I have in view is a Samgha [community] founded in the spirit and in the image of its oneness. It is with this idea that the name Deva Samgha has been given the commune of those who want the divine life is the Deva Samgha. Such a Samgha will have to be established in one place at first and then spread all over the country. But if any shadow of egoism falls over this endeavor, then the Samgha will change into a sect. The idea may very naturally creep in that such and such a body is the one true Samgha of the future, the one and only centre, that all else must be its circumference, and that those outside its limits are not of the fold or even if they are, have gone astray, because they think differently.
   You may say, what need is there of a Samgha? Let me be free and live in every vessel; let all become one without form and let whatever must be happen in the midst of that vast formlessness. There is a truth there, but only one side of the truth. Our business is not with the formless Spirit alone; we have also to direct the movement of life. And there can be no effective movement of life without form. It is the Formless that has taken form and that assumption of name and form is not a caprice of Maya. Form is there because it is indispensable. We do not want to rule out any activity of the world as beyond our province. Politics, industry, society, poetry, literature, art will all remain, but we must give them a new soul and a new form.
  --
   People now talk of spiritualizing politics. Its result will be, if there be any permanent result, some kind of Indianized Bolshevism. Even to that kind of work I have no objection. Let each man do according to his inspiration. But that is not the real thing. If one pours the spiritual power into all these impure forms the water of the Causal ocean into raw vesselsei ther the raw vessels will break and the water will be spilt and lost or the spiritual power will evaporate and only the impure form remain. In all fields it is the same. I can give the spiritual power but that power will be exp ended in making the image of an ape and setting it up in the temple of Shiva. If the ape is endowed with life and made powerful, he may play the part of the devotee Hanuman and do much work for Rama,2 so long as that life and that power remain. But what we want in the Temple of India is not Hanuman, but the god, the avatar, Rama himself.
   We can mix with all, but in order to draw all into the true path, keeping intact the spirit and form of our ideal. If we do not do that we shall lose our direction and the real work will not be done. If we remain individually everywhere, something will be done indeed; but if we remain everywhere as parts of a Samgha, a hundred times more will be done. As yet that time has not come. If we try to give a form hastily, it may not be the exact thing we want. The Samgha will at first be in unconcentrated form. Those who have the ideal will be united but work in different places. Afterwards, they will form something like a spiritual commune and make a compact Samgha. They will then give all their work a shape according to the demand of the spirit and the need of the agenot a bound and rigid form, not an achalayatana3, but a free form which will spread out like the sea, mould itself into many waves and surround a thing here, overflood a thing there and finally take all into itself. As we go on doing this there will be established a spiritual community. This is my present idea. As yet it has not been fully developed. All is in Gods hands; whatever He makes us do, that we shall do.
  --
   In Bengal this weakness has gone to the extreme. The Bengali has a quick intelligence, emotional capacity and intuition. He is foremost in India in all these qualities. All of them are necessary but they do not suffice. If to these there were added depth of thought, calm strength, heroic courage and a capacity for and pleasure in prolonged labor, the Bengali might be a leader not only of India, but of mankind. But he does not want that, he wants to get things done easily, to get knowledge without thinking, the fruits without labor, siddhi by an easy sadhana [discipline]. His stock is the excitement of the emotional mind. But excess of emotion, empty of knowledge, is the very symptom of the malady. In the end it brings about fatigue and inertia. The country has been constantly and gradually going down. The life-power has ebbed away. What has the Bengali come to in his own country? He cannot get enough food to eat or clothes to wear, there is lamentation on all sides, his wealth, his trade and commerce, his lands, his very agriculture have begun to pass into the hands of others. We have abandoned the sadhana of Shakti and Shakti has abandoned us. We do the sadhana of Love, but where Knowledge and Shakti are not, there Love does not remain, there narrowness and littleness come, and in a little and narrow mind there is no place for Love. Where is Love in Bengal? There is more quarreling, jealousy, mutual dislike, misunderstanding and faction there than anywhere else even in India which is so much afflicted by division.
   In the noble heroic age of the Aryan people4 there was not so much shouting and gesticulating, but the endeavor they undertook remained steadfast through many centuries. The Bengalis endeavor lasts only for a day or two.
   You say that what is needed is maddening enthusiasm, to fill the country with emotional excitement. In the time of the Swadeshi [fight for indep endence, boycott of English goods] we did all that in the field of politics, but what we did is all now in the dust. Will there be a more favorable result in the spiritual field? I do not say there has been no result. There has been. Any movement will produce some result, but for the most part in terms of an increase of possibility. This is not the right method, however, to steadily actualize the thing. Therefore I no longer wish to make emotional excitement or any intoxication of the mind the base. I wish to make a large and strong equanimity the foundation of the yoga. I want established on that equality a full, firm and undisturbed Shakti in the system and in all its movements. I want the wide display of the light of Knowledge in the ocean of Shakti. And I want in that luminous vastness the tranquil ecstasy of infinite Love, Delight and Oneness. I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God. I have no faith in the customary trade of the guru. I do not wish to be a guru. If anybody wakes and manifests from within his slumbering godhead and gets the divine lifebe it at my touch or at anothersthis is what I want. It is such men that will raise the country.

0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   Is this the end of the chapter?
   What about the next one?
  --
   To be interesting it would have to be systematic, using various examples. But then it would make an endless story.
   Anyway, the periods of my life have been as clear as could be, distinctly defined, preparing everything for my coming here.
  --
   Thats all I had told him (not in great detail, in a few words). Then I sat down near him and he began talking with Richard, about the world, yoga, the futureall kinds of thingswhat was going to happen (he already knew the war would break out; this was 1914, war broke out in August, and he knew it towards the end of March or early April). So the two of them talked and talked and talkedgreat speculations. It didnt interest me in the least, I didnt listen. All these things belonged to the past, I had seen it all (I too had had my visions and revelations). I was simply sitting beside him on the floor (he was sitting in a chair with Richard facing him across a table, and they were talking). I was just sitting there, not listening. I dont know how long they went on, but all at once I felt a great Force come into mea peace, a silence, something massive! It came, did this (Mother sweeps her hand across her forehead), desc ended and stopped here (gesture at the chest).4 When they finished talking, I got up and left. And then I noticed that not a thought remained I no longer knew anything or understood anything, I was absolutely BLANK. So I gave thanks to the Lord and thanked Sri Aurobindo in my heart.
   And I was very careful not to disturb it; I held it like that for I dont know how long, eight or ten days. Nothingnot one idea, not one thought, nothinga complete BLANK. In other words, from the outside, it must have looked like total idiocy.

0 1962-07-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Heres what he says: I read with great interest the Introduction to your new book on Shri Aurobindo. I must confess that if I have been late in replying it is because I am still very hesitant. The text reads well, but it leaves doubts as to how well the book that follows will conform to the norms of our Spiritual Masters series. I greatly fear that we will both end up disappointed again. The book you want to write is, I feel, very personal, whereas this series must consist of books which are essentially expositions, introductions, tools of information: etc.
   (After a silence) I am getting a sort of indication: when I turn the beacon to this side, the resistance suddenly seems to give waythere must be a means of making it give way.

0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   In fact, the coordinated "whole" will begin to emerge in 1975, when Satprem writes the trilogy, Mother. It will be "one thing after the other" right up to the end, with no links: the virgin forest.
   What might be called "reference points" or "coordinates."

0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   This seems to refer to the being Mother endowed with a body (in 1906, at Tlemcen), and who went to set up the revolution in China.
   ***

0 1962-08-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   I think some people must have felt itmaybe they didnt fully understand, since they lack total vision, but they may have felt as if he were desc ending into them. Because in the afternoon, when everything had returned to normal (he is always here of course, but not that way! He is always here), there was a kind of wave of regret passing through the atmosphere, like something saying, Oh, this beautiful thing has come to an end! Oh, now August 15 is over, this beautiful thing is over. But it was like I described, something so more than concrete, I dont know how to express it, it was there was a sense of absoluteness about it.
   I have often seen him in his supramental light; he has come very often (he used to come when I went to the balcony; sometimes he was above the Samadhi; he came very often). But that first of all, the proportions were enormoussitting down, I tell you, he ext ended beyond the compound; and he materialized in a way that could be PHYSICALLY felt. And there was such confidence, such joy, such certainty; everything was so sure, so altogether certain, as though all had been accomplished. There was none of that anguish, that tension for things to get done.

0 1962-08-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   And its not done with the idea that, well, if you keep on this way for some time, therell be something dazzling at the other endnot at all.
   Because the other end is the new creation, so its clear that. How MANY steps will it take, how many incomplete or imperfect things, approximations, attemptshow many MINUSCULE realizations for you to simply acknowledge, Yes, indeed, were on the way? For how many oh, you could practically say centuries will it be like this before the glorious body of a supramental being appears? Something came yesterday evening (it seemed like mere excitation to me); it was a power of creative imagination attempting to visualize supramental forms, beings that live in other worlds, and all sorts of things like that. I saw many things. But it seemed so like champagne bubbles! Thats all very nice, I said, for widening my power of imagination so I can present these forms to the Lord. But its not necessary! (Mother laughs) It really seemed so. There was a time when I considered it a great creative power (and many things that I saw in those moments of super-creativity, super-imagination, were actually realized years later on earth), and this time it came again (perhaps to give me a little fun, a little spectacle along the way), it came and I looked at it; I could see all its power, I could see it was something trying to materialize in the future, and I said, What histrionics! Why go through all these theatrics? Jugglers.
   And it was supramental light, it originated in supramental light. How beings from other worlds would relate with the future beings, and all sorts of similar thingsbedtime stories.

0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
   And I am sure thats how the work is done, slowly, imperceptibly, like a chick being formed in the egg: you see the shell, you see only the shell, you dont know whats inside, whether its just an egg or a chick (normally, I meanof course, you could see through with special instruments) and then the beak goes peck-peck! And then cheep! Out comes the chick, just like that. Its the same thing exactly for the contact with the psychic being. For months on end, sometimes years, you may be sitting before a closed door, push, push, pushing, and feeling, feeling the pressure (it hurts!), and theres nothing, no results. Then all at once, you dont know why or how, you sit down and poof! Everything bursts wide open, everything is ready, everything is doneits over, you emerge into a full psychic consciousness and become intimate with your psychic being. Then everything changeseverything changesyour life completely changes, its a total reversal of your whole existence.
   In the end, its best not to worry, not to get agitated or depressed (thats the worst of all), not to get worked up or impatient or disgustedjust be calm and say, It will come when it comes, but with an unyielding stubbornness. Do what you feel has to be done, and keep on with it, keep on even if it seems utterly futile.
   But if I only had a method!

0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   (Towards the end of the conversation, Mother again speaks of Xs visit:)
   Little by little, what was bound to happen has happened: you have a relationship with an X who isnt the real X, but your OWN formation of X (I have already told you this), an ideal X youve set up inside yourself. Well, youd better stop associating your ideal with X, because they dont match!

0 1962-09-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Prayers and Meditations came to me, you knowit was dictated each time. I would write at the end of my concentration, and it didnt pass through the mind, it just came and it obviously came from someone interested in beautiful form. I used to keep it under lock and key so nobody would see it. But when I came here Sri Aurobindo asked about it, so I showed him a few pages and then he wanted to see the rest. Otherwise I would have always kept it locked away. I destroyed whatever was leftthere were five thick volumes in which I had written every single day (there was some repetition, of course): the outcome of my concentrations. So I chose which parts would be published (Sri Aurobindo helped in the choice), copied them out, and then I cut the pages up and had the rest burned.
   Thats a shame!

0 1962-09-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   But how shall I seek rest in endless peace
   Who house the mighty Mothers violent force,

0 1962-09-26, #Agenda Vol 03, #The Mother, #Integral Yoga
   In the end, I think its up to each one to name what he wants the way he wants. Thats how I have always felt. Even in Hindu tradition it is written: Man is chattel for the gods; beware of the gods.
   All this is merely a question of language to mewords to suit each one according to his nature.

0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   Of course, when we start thinking of all the zones, all the universal planes of consciousness, and that Hes way, way, way up there at the end of all that, well then it does become very far, very far indeed! (Mother laughs) But if we think of Him as being everywhere, in everything, that He is everything, that only our way of perceiving things keeps us from seeing and feeling Him, and all we have to do is this (Mother turns her hands inwards) a movement like this, a movement like that (Mother turns her hands inwards and outwards in turn), then it gets to be quite concrete: you go like this (outward gesture) and everything becomes artificialhard, dry, false, deceptive, artificial; you go like that (inward gesture) and all is vast, tranquil, luminous, peaceful, immense, joyous. And its merely this or that (Mother turns her hands inwards and outwards in turn). How? Where? It cant be described, but it is solelysolelya movement of consciousness, nothing else. A movement of consciousness. And the difference between the true and the false consciousness becomes more and more precise and at the same time THIN: you dont need to do great things to get out of it. Before, there used to be a feeling of living WITHIN something and that a great effort of interiorization, concentration, absorption was needed to get out of it; but now I feel its something one accepts (Mother puts her hand in front of her face like a screen), something like a thin little rind, very hardmalleable, but very hard, very dry, very thin, very thin something like a mask you put on then you go like this (gesture), and its gone.
   I foresee a time when it will no longer be necessary to be aware of the mask: the mask will be so thin that we can see and feel and act through it, and it wont be necessary to put it back on.

0 1962-10-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   I had the vision of conflagration that always heralds war for me: I had it three or four days before the fighting began. But it wasnt long-lasting, it was coming to an end very quickly.
   We shall see.

0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   Towards the end of the night, I suppose, because I woke up and I was I dont know, for a good two hours I was like someone in a state of shock. Its not possible, I was saying, its not possible. I really couldnt get over it.
   Yes, thats an experience! (Mother laughs.)
  --
   To have it (just to give you an idea) took me a year of exclusive concentration on finding that within myself that is, to enter into contact with the immanent God. I did nothing but that, thought of nothing but that, wanted nothing but that. There was even a rather funny instance, because I had resolved to do it (I had already been working for a very long time, of course; Madame Thon had told me about my mission on earth and all that, so you can imagine I am talking about the psychic being belonging to this present creation, this formationMo ther touches her body) anyway, it was New Years Eve and I decided: Within the coming year. I had a large, almost square studio, a bit bigger than this room, with a door leading onto a patio. I opened the little door and looked at the sky and there, just as I looked, was a shooting star. You know the tradition: if you formulate an aspiration just as you see a shooting star, before the star disappears, it will be realized within the year. And there, just as I opened the door, was a shooting star I was totally in my aspiration: Union with the inner Divine. And before the end of December of the following year, I had the experience.
   But I was entirely concentrated on that. I was in Paris, and I did nothing else but that; when I walked down the street, I was thinking only of that. One day, as I was crossing the Boulevard Saint Michel, I was almost run over (Ive told you this), because I was thinking of nothing but thatconcentrating, concentrating like sitting in front of a closed door, and it was painful! (intense gesture to the chest) Physically painful, from the pressure. And then suddenly, for no apparent reason I was neither more concentrated nor anything elsepoof! It opened. And with that. It didnt just last for hours, it lasted for months, mon petit! It didnt leave me, that light, that dazzling light, that light and immensity. And the sense of THAT willing, THAT knowing, THAT ruling the whole life, THAT guiding everythingsince then, this sense has never left me for a minute. And always, whenever I had a decision to make, I would simply stop for a second and receive the indication from there.
  --
   It should go relatively quickly, but I dont know. How long will it take? Its new. New, I mean you cant even tell if youre progressing! You dont know where youre going, you have no idea what path youre on. You just dont know! All kinds of things are happening, but are they part of the path or arent they? I really dont know. Only at the end will we know.
   All right.

0 1962-11-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   But it seems endless.
   Yes! (Mother laughs) Yes, it seems absolutely limitless.
  --
   But oh, what a tough work! And thankless too. Thankless because no sooner do you think youve come to the end of something (not that you really think so, you know what its like there, but you still hope), than it comes back in another form, which seems even worse than the previous one.
   We must have endurance, mon petit.
   And sometimes it becomes terribly personal, as if you were being personally attacked. I have a whole theme of such things which cant even be spoken about because theyre too personalpersonal in that they appear to involve this body. Last night (ah, by the way, I remember noticing I was physically youngit was in the subtle physical, of course, and I was quite young) but what a life I led, with so many oh, revolutions, battles; I was involved in everything, there was trem endous activity. But I was being personally harassed by four or five of the most vile and disgusting old swine, and I had to confront them, hold them in place, keep them under control and make them obey. Ohh, was I glad to wake up! (It was time to get up; these things always stop automatically because I make it a point to get out of there at four-thirty) But the images, the sensations that went along with it. Oh, how is it possible! And I was fully conscious of the usefulness of this work: I was keeping them under control.1 But the things it involves ugh! Because for me, all knowledge is through identityeven in the subconscient its a knowledge through identityso you can imagine what that means.
  --
   Ah, its interesting. We have to endure, thats all.
   We have to endure. And have courage.
   Au revoir, petit.

0 1962-11-07, #Agenda Vol 03, #The Mother, #Integral Yoga
   Thats really what it is: to go beyond this present condition and enter a state where everything is stabilized. You cant say immobilized, because that would mean the opposite of movementit isnt the opposite of movement! Its something else. You immediately have the sense of Eternity; not of something endlessly developing, no: everything stops. But everything stops implies the sense of something that moves, yet you no longer have that sense.1 And yet it is Existence, it is BEING: Being, pure Existence; full consciousness without an objectwithout an object of consciousness. Pure Existence without any development.
   And its always here, it never leaves you, its always here; you dont have to go off looking for itit is always here. If you start thinking about it, you might say: without that, there can be no world; without that, there can be neither time nor space nor movement nor consciousness nothing. Therefore, it is everywhere.

0 1962-11-10, #Agenda Vol 03, #The Mother, #Integral Yoga
   Thats what I was beginning to see towards the end. It took form gradually, gradually, and it was all there by the time you finished reading. At the beginning my attention was divided between what you were reading and what was going on; afterwards it was entirely focused on what was happening: your sheets of paper falling and landing weightlessly, like birds, and spreading over a floor that wasnt solid (it was there just to give the impression of a room, but you could see through it). And while you were reading, he was gathering them all up, with a long robe trailing behind him. This being was made of practically the same substance as the sheets coming out of the piano (it was a kind of piano, it was playing music, but it was the principle of what you have written). So he gathered up everything, and when he had a stack this big, he said, I am going to take it and show it to them.
   It was really lovely.

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   As if it has truly been decided that this time the experience will go right to the end, right to its goal, without interruption. And this something which [doesnt want]. The Something that has made the decision and sticks to it.
   (silence)
  --
   August 15th, 1947 is the birthday of free India. It marks for her the end of an old era, the beginning of a new age. But we can also make it by our life and acts as a free nation an important date in a new age opening for the whole world, for the political, social, cultural and spiritual future of humanity.
   August 15th is my own birthday and it is naturally gratifying to me that it should have assumed this vast significance. I take this coincidence, not as a fortuitous accident, but as the sanction and seal of the Divine Force that guides my steps on the work with which I began life, the beginning of its full fruition. Indeed, on this day I can watch almost all the world-movements which I hoped to see fulfilled in my lifetime, though then they looked like impracticable dreams, arriving at fruition or on their way to achievement. In all these movements free India may well play a large part and take a leading position.

0 1962-11-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   And all night long (or a good part of it in any case), Indira Gandhis thought was here, clinging to me (Indira Gandhi is Nehrus daughter), and the jewelry was sent to her.3 It was handed over to Nehru, who passed it on to Indira.4 And she wrote me a letter I received yesterdaya very (Mother searches for the proper word) a very amicable letter; a letter from someone who has understood that this gift was an important elementnot on a worldwide level (!), but because it was important that people know I have made a gesture of collaboration. But it didnt end there. The letter came yesterday; generally, of course, when I see a letter coming, I see it BEFORE receiving it; but here it was SHE, she herself, thinking [of Mother], thinking, thinking, thinking over and over again. (With Nehru, its always very blurred: he doesnt have sufficient mental power for his position, he lacks the required strength of mind, so its always hazy; when you tune in to him, thats the impression you getblurred gesturenot solid.) But with her, it kept coming and coming and coming. They must be feeling or beginning to feel that something other than what they have is required.
   We shall see.

0 1962-11-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Nothing was left but an immensity, without beginning, without end, neither in space nor in timeoutside time. Outside time and space: an immensity of light. It was something of the same nature as light, but not lightfar brighter, far not bright: far more intense than light. It was white, but not our physical white; it was a white at the time I couldnt define it. Afterwards, looking at it again in my consciousness, it seemed to be the light of a gold turned white, you understand: like when you bring something to white heat. Well, it was like gold becoming white through its intensity. It was ABSOLUTELY immobile that is, I had the feeling you get in Sat.2 Yet that immobility contained (how shall I put it?) yes, it actively containedalthough its action wasnt perceptiblea sort of infinite Power, which could be the creative Power. And directed by an unmanifest Consciousness. If you can make anything out of this, good for you!
   Everything was like that, and without thought I am now trying to put it into words. And at the center of that immensity was a concentration of white light as we know it (far more intense), but denser, forming a sort of cube that was relatively tiny in the immensity, but nonetheless quite perceptible. It was vibrant, fluid, condensed, concentrated, and trem endously active. And all that immensity converged there (how?) without moving. And from there, it was spreading everywhere, without going out.
  --
   We must, we must have the endurance for the transition. There has to be a transition.
   (silence)

0 1962-11-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   This gentleman told A. on October 20 that the Chinese hostilities will be under Cease-Fire by the end of November. It actually came to be on November 20. Here are a few other things he has said in reply to A. on his return from here:
   1) The human element will increasingly cooperate and people would get stronger in every sense.

0 1962-12-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Madame Thon, who was English, was the one who wrote, but she used to write stories, while this this looks like Barleys work to me, because I read something at the end, on the last page, which is rather. Its pathetic, actually, its all really pathetic.
   (Mother leafs through the pages, laughing as she reads:)

0 1962-12-19, #Agenda Vol 03, #The Mother, #Integral Yoga
   I have to admit that it always ends well, in that the Power always gets the upper hand, but its so (whats the word?) so repetitious, many-sided and coexistent that, you know, it feels a bit like charging along at a gallop for hours on end.
   But I had an interesting experience the other day, when this new room was inaugurated. Those rascals set up a balcony! And there was such a crowdin all the streets, on the rooftops that I had no choice but to go out on the balcony. And I realized that there has been a complete break between my life before and now, with that famous experience1 as the dividing line: I have to make the same movement I make to summon up the memory of a past life! It was so concrete, I was flabbergasted. The same movement of consciousness as when you summon up a past life: it was as though I had to recall what I used to do on the balcony in my former life! I was teaching the body as if it had no idea what to do. I was calling back what had to be done from the depths of a subconscious memory. But it was not the same thing, since the doors were not the same, the setup was different, so it was a little bit complicated. But when I found myself at the edge of the balcony, I suddenly drew on something, and this came: Heres how it was, heres what I used to do; and once again the Presence was there. And the whole time I was standing on the balcony it was it was better than before, much clearermuch clearer the experiences are much simpler and much more absolute (when I know something, I know it better than before).
  --
   And I see clearly that trying to formulate it would spoil everything. You really cant formulate a curve until you come to the end of itotherwise, you spoil its course.
   But its very interesting.

0 1962-12-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   Is it the end of the chapter?
   Oh, no, just another part.
  --
   In the end, Sri Aurobindo told me it was an overmental creation, not the Truth. These were his very words: Yes, its an overmental creation, but thats not the truth were seeking; its not the truth, the highest truth, he said.
   I made no reply, not a word: in half an hour I had undone everything I undid it all, really everything, cut the connection between the gods and the people here, demolished absolutely everything. Because you see, I knew it was so attractive for people (they were constantly seeing the most astonishing things) that the obvious temptation was to hang on to it and say, Well improve on itwhich was impossible. So I sat down quietly for half an hour, and I undid it all.

0 1962-12-28, #Agenda Vol 03, #The Mother, #Integral Yoga
   This cleansing of the middle ground is the whole story of Sri Aurobindo and the Mother I had been dredging, dredging, dredging the mire of the subconscious. The supramental light was coming down before November,2 but afterwards all the mud arose and it stopped.3 Once again Sri Aurobindo verified, not individually this time but collectively, that if one pulls down too strong a light, the violated darkness below is made to moan. It is noteworthy that each time Sri Aurobindo and the Mother had some new experience marking a progress in the transformation, this progress automatically materialized in the consciousness of the disciples, without their even knowing anything about it, as a period of increased difficulties, sometimes even revolts or illnesses, as though everything were grating and grinding. But then, one begins to understand the mechanism. If a pygmy were abruptly subjected to the simple mental light of a cultivated man, we would probably see the poor fellow traumatized and driven mad by the subterranean revolutions within him. There is still too much jungle beneath the surface. The world is still full of jungle, thats the crux of the matter in a word; our mental colonization is a minuscule crust plastered over a barely dry quaternary. And the battle seems endless; one digs and digs, said the Rishis, and the deeper one digs, the more the bottom seems to recede: I have been digging, digging. Many autumns have I been toiling night and day, the dawns aging me. Age is diminishing the glory of our bodies. Thus, thousands of years ago, lamented Lopamudra, wife of Rishi Agastya, who was also seeking transformation. But Agastya doesnt lose heart, and his reply is magnificently characteristic of the conquerors the Rishis were: Not in vain is the labor which the gods protect. Let us relish all the contesting forces, let us conquer indeed even here, let us run this battle race of a hundred leadings.
   (Rig-Veda I.179)

0 1963-01-09, #Agenda Vol 04, #The Mother, #Integral Yoga
   You see how far we are from those romantic transformations where people emerge from their meditation rejuvenated, transfigured, luminousoh, dear me! That will be mere childs play. At the end, it will be nothing: well just have to do this (Mother blows one puff in the air), and it will be there.
   Its the rest that is difficult.

0 1963-01-12, #Agenda Vol 04, #The Mother, #Integral Yoga
   Thats what made him lose his eyesight, you know; his eyes were overstrained. I know its due to that, because I heard him say so. Once, they had brought him a stack of books to sign and other things and, unaware that he could be heard, he exclaimed, Oh, they want to make me blind!1 Thats how I knew his eyes were tired. He was indeed losing his sight. At the end, he couldnt see a thing, he had to look at very close range.
   So I am not giving in.
  --
   Its rather odd, at times it comes in torrents (more than streams): forms, images, expressions, revelations, it comes flowing, flowing, flowingif I started writing I could write endlessly. At other times its total immobility. And if I try to disturb that, it means falling back into the ordinary stupidity.
   Well see.

0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its the same thing! Thats what I said at the end: the sense of sin, regret, remorse, all of it, oh! That will do, wont it?
   ***

0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Mother reads the end of her translation)
   It isnt thought out, it just comes. Its probably not poetry, not even free verse, but it does contain something.

0 1963-02-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   And, I must say, I was observing this because, originally, the first time I heard of it, this conception shocked me, in the sense that (I dont know, it wasnt an idea, it was a feeling), as though it meant l ending reality to something which in my consciousness, for a very long time (at least millennia perhaps, I dont know), had been the Falsehood to be conquered. The Falsehood that must cease to exist. Its the aspect of Truth that must manifest itself, its not all that: doing anything whatsoever just for the fun of it, simply because you have the full power. You have the power to do everything, so you do everything, and knowing that there is a Truth behind, you dont give a damn about consequences. That was something something which, as far back as I can remember, I have fought against. I have known it, but it seems to me it was such a long, long time ago and I rejected it so strongly, saying, No, no! and implored the Lord so intensely that things may be otherwise, beseeched Him that his all-powerful Truth, his all-powerful Purity and his all-powerful Beauty may manifest and put an end to all that mess. And at first I was shocked when Sri Aurobindo told me that; previously, in this life, it hadnt even crossed my mind. In that sense Theons explanation had been much more (what should I say?) useful to me from the standpoint of action: the origin of disorder being the separation of the primal Powers but thats not it! HE is there, blissfully worshipping all this confusion!
   And naturally this time around, when I started translating it came back. At first there was a shudder (Mother makes a gesture of stiffening). Then I told myself, Havent you got beyond that! And I let myself flow into the thing. Then I had a series of nights with Sri Aurobindo so marvelous! You understand, I see him constantly and I go into that subtle physical world where he has his abode; the contact is almost permanent (at any rate, thats how I sp end all my nights: he shows me the work, everything), but still, after this translation of Savitri he seemed to be smiling at me and telling me, At last you have understood! (Mother laughs) I said, It isnt that I didnt understand, its that I didnt want it! I didnt want, I dont WANT things to be like that any more, for thousands of years I have wanted things to be otherwise!

0 1963-02-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   It was really very interesting. Afterwards its just a memory, no longer the thing. It concerned the creation of the material world, the material universe, in the light of the conception of the Supreme in love with His emanation. But the vision was all-embracing, as if I were on the other side the side of the Supreme, not of the creation and saw the creation as a whole, with the true sense of progress, the true sense of advance, of movement, and the true way in which all that doesnt belong to the future creation will disappear in a kind of pralaya1 (it cant really disappear but it will be withdrawn from the Manifestation). And it was very interesting: all that doesnt collaborate (in the sense that it is a sufficient experience, an experience that has come to its end) was reabsorbed. It was like the true vision of what was r endered as the Last Judgment. It is something going on constantly, that mighty gust of manifestation, and there are things that have been, according to our vision of time, but that live on, that continue to exist in the future; there are things that exhaust themselves (thats in the present), and there are things that have no more purpose, that cannot keep pace with the movement (I dont know how to explain this) and enter the Non-Being the pralaya, the Non-Being, the unmanifestof course, not in their forms but in their essence; that is to say, the Supreme in them remains the Supreme but unmanifest.
   But it was all a living, palpable experience which lasted for a day and a half. The entire universal movement was LIVED and sensed. Not merely seen but lived and in what light! What stup endous power! With that kind of certitude at the core of everything something very odd. Its very difficult to express. But the experience lasted so long that it became perfectly familiar. To translate it into words I might say: it is the Supremes way of seeingof feeling, of living. I was living things the way He does. And it gives a power of certitude of realization. In the sense that what we are heading for is already here; the road we look back on, the road we have traveled and the road yet to travel, it all lives simultaneously. And with such logic! An eternal, wonderful superlogic which makes it obviousness itselfeverything is obviousness itself. Struggle, effort, fear, all of that, oh, absolutely, absolutely nonexistent. And together with this, the explanation of the feeling we have of not wanting certain things any more: they leave the Manifest. You see, its like a sieve into which everything is thrown and where He to Him, everything, but everything is the same, but there is the vision of what He wants, and also of what is useless for what He wants or would prevent the fullness and totality of what He wants (contradictions of sorts, I dont know how to explain it)so with that He just goes this way (gesture of reswallowing) and it goes out of the Manifestation.
  --
   Now, I must say that whenever people complain I tell them, Well, imagine for a minute you had to do this idiotic work (it is an idiotic work) and that day after day, hour after hour, all day long, with too few people (or half of them twiddling their thumbs), you were forced to do this workafter a while you would end up botching it the same way.
   Thats what I always tell those who criticize the government: You deserve to be put in the place of the Prime Minister, or any other minister, with decisions to make; and with the responsibility placed on you, suppose you suddenly had to decide on things of which you know nothingyoud soon see what fun it is! You see, to govern properly, you have to be you have to be a sage! You should have a universal vision and be above all personal questions. There is not onenot one.
  --
   What can we do? endure.
   ***
  --
   Pralaya: end of a world, apocalypse.
   ***

0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Simply for want of training. If you train yourself, you remember quite well. There are small holes in the consciousness, gaps, and when you go through such a gap you forget. You may suddenly get a fleeting impression of something, and then it eludes youoh, its gone! Only, it takes a long time to train yourself; you shouldnt be in a hurry or too busy. I went through it at a time when I was bedridden for five months. I had nothing to do. (You cant keep reading all the timeduring those five months I read some eight hundred books no, nine hundred and fifty! But it tires the eyes.) So the rest of the time (you cant sleep too much either when youre in bed all the time), I trained myself: that was when I learned to have completely conscious nights. But its a discipline. When you wake up, either in the middle of the night or in the morning, dont budge, stay absolutely still, concentrated, very silent, and PULL the memory back. For one month, two months, you seem to get nowhere; after six months it begins to work; and eventually you remember everything. At the end, you do the opposite movement, in the sense that whenever you have an interesting dream, you wake up: you learn to wake up in the middle of the night every time you have a vision or a dream, or some activity (there are various cases), so that you can remember, and then you repeat it to your consciousness (once youre awake, you repeat it to yourself two or three or ten times, till youre certain not to forget), and then off you go again.
   But you cant do that if, when morning comes, you have to leap out of your bed and att end to fifty thousand pressing matters. It isnt indispensable for the yoga, not at all. Its a hobby, rather, something to amuse yourself with.
  --
   (Just before the end, Mother comes back to her experience at the balcony:)
   The balcony is quite interesting. Because it suddenly made me notice a change I was unaware of. Like a rapid rise I had been completely unaware of. My only awareness is that at EVERY moment, if I stop talking or listening or working, at every moment, its like great beatific wings, as vast as the world, beating slowly, like that.

0 1963-03-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   Here we come to the great problem of the road we travel, the eternal Road Sri Aurobindo refers to in Savitri. It is easy to imagine, of course, that what was first objectified had an inclination to objectification. The first point to accept, a logical point considering the principle of evolution, is that the objectification is progressive, it is not complete for all eternity. (silence) Its very hard to express, because we cannot free ourselves from our habit of seeing it as a finite quantity unfolding indefinitely and of thinking that only with a finite quantity can there be a beginning. We always have an idea (at least in our way of speaking) of a moment (laughing) when the Lord decides to objectify Himself. And put that way, the explanation is easy: He objectifies Himself gradually, progressively, with, as a result, a progressive evolution. But thats just a manner of speaking. Because there is no beginning, no end, yet there is a progression. The sense of sequence, the sense of evolution and progress comes only with the Manifestation. And only when we speak of the earth can we explain things truthfully and rationally, because the earth had a beginningnot in its soul, but in its material reality.
   A material universe probably has a beginning, too.
  --
   This is the best possible use of the need for miracles. The need for miracles is a gesture of ignorance: Oh, I wish it were that way! Its a gesture of ignorance and impotence. On the other hand, those who tell you, You live in a world of miracles, know only the lower end of things (and quite imperfectly at that), and they are impervious to anything else.
   We should turn this need for miracles into a conscious aspiration to something something that already is, that exists, and that will be manifested WITH THE HELP of all those aspirations: all those aspirations are necessary, or rather, looking at it in a truer way, they are an accompanimenta pleasant accompanimentto the eternal unfolding.

0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
   But flung like that! For a very long time the memory of the SENSATION remained: something that went like this (same gesture of a leaf falling) and simply set me down on the road. When I worked with Thon, the memory came back, and I saw it was an entity: what people in Europe call angels (what do they call it?) guardian angels, thats right. An entity. Thon had told me of certain worlds (worlds of the higher intellect I dont remember, he had named all the different planes), and in that world are winged beingswho have wings of their own free choice, because they find it pretty! And Madame Thon had always seen two such beings with me. Yet she knew me more than ten years later. And it appears they were always with me. So I took a look and, sure enough, there they were. One even tried to draw: he asked me to l end him my hand to do drawings. I lent my hand, but when I saw the drawing (he did one), I told him, The ones I do without you are much better! So that was the end of the matter!
   What did it depict?
  --
   (Towards the end of the conversation, Mother asks for the next aphorism for the Bulletin and if Satprem has any questions.)
   Id like to ask you a question on death.
  --
   But one thing I know, I want your book to be published by then, to come out by the end of February, possibly for the 21st. But those people take ages to do things properly. Thats why I ask you.
   I hope itll be finished at the beginning of next month.

0 1963-03-13, #Agenda Vol 04, #The Mother, #Integral Yoga
   Youll end up at the beginning!
   I would do the whole book!
  --
   But I had a feeling he hadnt completed his revision. When I read this, I felt it wasnt the end, just as when I read the last chapter of the Yoga of Self-Perfection,2 I felt it was unfinished. He left it unfinished. And he said so. He said, No, I will not go down to this mental level any more.
   But in Savitris case (I didnt look after it, you know), he had around him Purani, that Chinmayi, and (whats his name?) Nirodthey all swarmed around him. So I didnt look after Savitri. I read Savitri two years ago, I had never read it before. And I am so glad! Because I read it at the time I could understand itand I realized that none of those people had understood ONE BIT of it. Both things at the same time.

0 1963-03-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Later, Mother added: "That is to say, an extremely powerful experience but which doesn't stay, except in its effect: becoming another person, changing position. I wouldn't be able to describe the experience, but my position changed. That's what happened every time. It's very different from the other experiences: they stay, you understand them fully, they don't fade away but they don't have the power to change your person. They are two types of experience, both very useful, but very different from each other. The experiences of the very powerful but very brief type are those that, afterwards, are expressed in the form of the other type. The other experiences are those that ESTABLISH in a certain domain of consciousness that first experience which had come only as a shocka compelling but transient shock. And sometimes it may take longformerly it took years between the first experience and the resulting ones; now the interval seems a bit shorter, though it still takes some time. And it follows the same course every time: something comes, has the necessary effect, and then the consciousness seems to go to sleep on that point, as if a silent incubation period were neededyou stop dealing actively with the subjectand it reemerges at the end of a long curve, but as if it had been digested, assimilated, and you were now ready for the full experience."
   With a sort of incomprehensible comprehension, we are reminded of the words of the Vedic Rishis: "He uncovered the two worlds, eternal and in ONE nest."

0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Night is not our beginning nor our end;
   She is the dark Mother in whose womb we have hid
  --
   It was towards the end of March.
   No, at the end of March, I came upstairs not to go down again, that was on the 16th, I noted it. I noted it because my [translation] notebook stopped short on that day (!), I put a red mark.1 But it will soon be one year since the second experience, the pulsations, the starting point of the work I am doing now that was on April 13th. Slightly less than a month later. Well theres nothing to say. I am on the way, no doubt, theres no denying the steps made: I do go forward, not backward. But I mean, its like wanting to walk round the globe! Its endless.
   Nothing spectacular whatsoeverspectacular, you know, thats what people enjoy. Nothing of the sort. For instance, there are two things that give you (and others too) a sense that youre making progress: one is the direct knowledge of whats happening in a given place; the other is the foreknowledge of coming events. Well, ever since the beginning of my Yoga, the two possibilities or capacities have been there, with all the admixture (as Sri Aurobindo says) of the movements of the mind, which befuddles everything. Already around 1910, not only was the capacity there (it would come off and on), but along with it, a discernment which showed me the mixture, and thus left me without any certainty. In this regard, therefore, I cant even say there has been a big change the change is in the proportion, its just a question of proportion: proportion in the certainty, proportion in the accuracy, proportion in the mixture. The mixture keeps decreasing, the certainty keeps increasing but thats all. With, now and then (but that has always happened), now and then, a clear, precise, definite indicationbang! Its a bit more frequent. Thats all. So? Sixty-three years. Sixty-three years of methodical effort, of constant will, of opportunities for the workpeople who want quick results, they make me laugh, you know!
  --
   I began reading the letter, it was four or five pages long and I didnt have time. Nolini didnt say anything (of course, he is much too well-mannered to say anything), but within himself, he thought, Why does Mother waste her time reading this letter when we barely have time to do our work? It entered the atmosphere, and even before it reached me, as soon as I saw one, two, three, four, five pages, I said, Oh, enough! At the end of the first page, I said, Enough! and put the letter aside. But the thought from Nolini and the fact that my decision was made just a moment too late, a few seconds too late my body was in a sweat from head to toe! It felt terribly exhausted. It took me at least half a minute of concentration to set things right. You understand, it has become so sensitive that in ordinary life it would be impossible but for its transformation it was a necessity. Still, it surprised me. Naturally, after half a minute it was all over, but I had to concentrate and call for calm.
   So the body thought, Oh, I havent got beyond that. If I have to do the right thing in the right way and right on the dot to keep my balance You understand, a sense of insecurity! And very strong, very strong. Of course, there is something like reason (not quite ordinary reason), something like reason that says, When you automatically and always do exactly what should be done, it will vanish. (Mother laughs) Thank you very much! But as it cannot be a mental decision, then how? You see, you can learn only through experience, and since everything is in perpetual motion, the experience of the past cannot help for the future: its a matter of every minute. So how can you know? It means well know that we are free from error only when we are all the time, all the time in perfect harmony! But then there will be no point in knowing it, it will be done! Thats the situation. If the body is transformed and lives naturally in the divine rhythm, why would I need to know it! (Laughing) It will be immaterial to me, because it will BE. We want to know things when they arent yet.

0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had two experiences of that kind. The first was at Tlemcen3 and the second in Japan. There was an epidemic of influenza, an influenza that came from the war (the 1914 war), and was generally fatal. People would get pneumonia after three days, and plop! finished. In Japan they never have epidemics (its a country where epidemics are unknown), so they were caught unawares; it was an ideal breeding ground, absolutely unpreparedincredible: people died by the thousands every day, it was incredible! Everybody lived in terror, they didnt dare to go out without masks over their mouths. Then somebody whom I wont name asked me (in a brusque tone), What Is this? I answered him, Better not think about it. Why not? he said, Its very interesting! We must find out, at least you are able to find out whatever this is. Silly me, I was just about to go out; I had to visit a girl who lived at the other end of Tokyo (Tokyo is the largest city in the world, it takes a long time to go from one end to the other), and I wasnt so well-off I could go about in a car: I took the tram. What an atmosphere! An atmosphere of panic in the city! You see, we lived in a house surrounded by a big park, secluded, but the atmosphere in the city was horrible. And the question, What Is this? naturally came to put me in contact I came back home with the illness. I was sure to catch it, it had to happen! (laughing) I came home with it.
   Like a bang on the head I was completely dazed. They called a doctor. There were no medicines left in the citythere werent enough medicines for people, but as we were considered important people (!) the doctor brought two tablets. I told him (laughing), Doctor, I never take any medicines. What! he said. Its so hard to get them!Thats just the point, I replied, theyre very good for others! Then, then suddenly (I was in bed, of course, with a first-rate fever), suddenly I felt seized by trance the real trance, the kind that pushes you out of your body and I knew. I knew: Its the end; if I cant resist it, its the end. So I looked. I looked and I saw it was a being whose head had been half blown off by a bomb and who didnt know he was dead, so he was hooking on to anybody he could to suck life. And each of those beings (I saw one over me, doing his business!) was one of the countless dead. Each had a sort of atmospherea very widespread atmosphereof human decomposition, utterly pestilential, and thats what gave the illness. If it was merely that, you recovered, but if it was one of those beings with half a head or half a body, a being who had been killed so brutally that he didnt know he was dead and was trying to get hold of a body in order to continue his life (the atmosphere made thousands of people catch the illness every day, it was swarming, an infection), well, with such beings, you died. Within three days it was overeven before, within a day, sometimes. So once I saw and knew, I collected all the occult energy, all the occult power, and (Mother bangs down her fist, as if to force her way into her body) I found myself back in my bed, awake, and it was over. Not only was it over, but I stayed very quiet and began to work in the atmosphere. From that moment on, mon petit, there were no new cases! It was so extraordinary that it appeared in the Japanese papers. They didnt know how it happened, but from that day on, from that night on, not a single fresh case. And people recovered little by little.
   I told the story to our Japanese fri end in whose house we were living, I told him, Well, thats what this illness isa remnant of the war; and heres the way it happens. And that being was repaid for his attempt! Naturally, the fact that I repelled his influence by turning around and fighting [dissolved the formation]. But what power it takes to do that! Extraordinary.
   He told the story to some fri ends, who in turn told it to some fri ends, so in the end the story became known. There was even a sort of collective thanks from the city for my intervention. But the whole thing stemmed from that: What Is this illness? Youre able to find out, arent you? (Laughter) Go and catch it!
   But that feeling of being absolutely paralyzed, a prey to somethingabsolutely paralyzed, you cant You are no longer in your body, you understand, you cant act on it any more. And a sense of liberation when you are able to turn around.

0 1963-04-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   The monkeys stole my mirror while I was taking my bath, and after marveling at themselves in it at length, they broke it. Then they threw my toothpaste into the well. They were kind enough, however, to leave me my razor, for fear I would end up looking like them, probably!
   Signed: Satprem

0 1963-05-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   Putting it differently, you must become the Supreme in order to help in His action, in the changing of the world; you must have the supreme Vibration in order to participate in that Movement, which I am now beginning to feel in the bodys cellsa Movement which is a sort of eternal Vibration, without beginning or end. It has no beginning (the earth has a beginning, so that makes it easy; with the earths beginning, we have the beginning of the earths history, but thats not the case here), it has no beginning, it is something existing from all eternity, for all eternity, and without any division of time: its only when it is projected onto a screen that it begins to assume the division of time. But you cant say a second, or an instant. Its hard to explain. No sooner do you begin to feel it than its gone: something boundless, without beginning or end, a Movement so totaltotal and constant, constant that it is perceived as total immobility.
   Absolutely indescribable. Yet it is the Origin and Support of the whole terrestrial evolution.

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   If I could only have the Word, as the Rishis said, the true mantra, I would keep at it, Id do hours of japa if necessary, but I would go right to the end. Its as if I were told, See this plot of land, there are ten million cubic feet of earth to dig, and at the end of it is freedom. Well, Id set to it, whatever the time needed, because Id know there is an end. But for that you need a pickaxe.
   Nobody can give you the true mantra. Its not something that is given: its something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being then it has power, because its not something that comes from outside, its your very own cry.
  --
   Its the same with my mantra. When I wanted to translate the end of my mantra, Glory to You, O Lord, into Sanskrit, I asked for Nolinis help. He brought his Sanskrit translation, and when he read it to me, I immediately saw that the power was therenot because Nolini put his power into it (!), God knows he had no intention of giving me a mantra! But the power was there because my experience was there. We made a few adjustments and modifications, and thats the japa I do now I do it all the time, while sleeping, while walking, while eating, while working, all the time.1 And thats how a mantra has life: when it wells up all the time, spontaneously, like the cry of your beingthere is no need of effort or concentration: its your natural cry. Then it has full power, it is alive. It must well up from within. No guru can give you that.
   Well up. Well, its a long way to go! I will need a great deal of paper for all those diagrams [Tantric diagrams given by X]: seventy-two every day.
  --
   Do you think your machine [the tape recorder at the other end of the room] has picked up the music?5
   I hope so!
  --
   Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to itmy mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantrait came spontaneously, but it was something written very long ago. The two things are different."
   Such is the case, for example, of Anandamayi-M, who was said to be hysterical because of the strange gestures she made during her meditations, until it turned out that they were ritual asanas and mudras which she performed spontaneously.

0 1963-05-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   In other words, Nature, or rather Nature in its effort towards expression, was compelled to have recourse to an unbelievable, almost endless complexity in order to reproduce the original Simplicity.
   It brings us back to the same thing: it is that excess of complexity which makes possible a simplicity that isnt emptya rich simplicity. An all-embracing simplicity, whereas without those complexities, simplicity is empty.
  --
   They are making discoveries like that. In anatomy, for instance, they are making discoveries for surgical treatments that are unbelievably intricate! Its the same for their division of Matters constituentsa frightful intricacy! And all that is with the view and endeavor to express Oneness, the ONE Simplicity the divine state.
   (silence)
  --
   We should hasten to do what we have to do to put an end to it, thats all, thats the only practical thing.
   For the body, its very interesting. But its a mountain, you see! A mountain of apparently tiny experiences, but in such large numbers that they become sizable.1

0 1963-05-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   93Pain is the touch of our Mother teaching us to bear and grow in rapture. She has three stages of her schooling, endurance first, next equality of soul, last ecstasy.
   I am still in a period of conflict.
  --
   The problem is this: you can take the attitude of endurance and endure everything, to the point where you are able to turn pain into ecstasy, as he saysits an experiment that can always be made, at any given moment. But materialist-minded people will tell you, Thats all very well, but youre ruining your body. And thats where (laughing) we would have to carry out all kinds of experiments, as they do with guinea pigs, to find out whether ecstasy has the power to restore order in the body.
   You suffer from, say, a physical trouble, purely physical (morally speaking, it goes without saying, the thing is quite clear; I mean something purely material). Something is disorganized in the working or the structure of the organs. The result is pain. At first you endure, then out of endurance comes perfect equality, and out of perfect equality comes ecstasyits perfectly possible; its not only possible, it has been proved. But the experiment should be carried through TO THE end to know whether ecstasy has the power to restore the bodys order, or whether it ends in dissolution: you are in ecstasy and die in ecstasy. That is, you leave your body while in ecstasy. Is that so? Its not only possible, its perfectly obvious. But thats not what we want! We want to restore order, to eliminate disorder IN MATTERdoes ecstasy have the power to restore order in the physical working and triumph over the forces of dissolution?
   The only way to find out is to make the experiment!
  --
   Probably its necessary because at times, when everything is in utter confusion, at times I ask for an Assurance and I see very well, very well that if my bodys cells, the body consciousness were told, You are immortal; all those difficulties are experiences; the pain you feel has no importance; this apparent decomposition has no importance; all those things are necessary experiences, and you will go on to the end of the experience, that is, to transformation, if it were told that, obviously it would be mere childs play, just enduring the difficulties thats nothing. So I wonder. But never have I been told that, never, never have I been given the Assurancenow and then the body is in a sort of STATE, a state of immortality, but it isnt constant, its dep endent on other things; so the minute its dep endent, it is no longer a supreme Assurance. There is at the same time a sort of discernment: very likely there would be a general slackening of the cells effort if they were told, Never mind, none of this is important, because you will last till the work is done. Maybe they would flag. The concentration of will in the battle would disappear. Which means one of the necessary conditions would be missing.
   Then again something else comes and says, Oh, you always have very favorable explanations to comfort yourself! You see, I am like a spectator (Mother does the same gesture of great cosmic waves assailing her) at a sort of contest of all the different reactions. (I put it into words to make myself understood, but there are no wordsonly SENSATIONS; the verbal translation is just for explaining, but they are like sensations, or rather states of consciousness. They are all states of consciousness.) And they all run into each other (gesture of waves).

0 1963-06-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   A few days ago, at the end of an activity or a situation which demanded an effort, almost a struggle, I heard (its odd), I heard the cells repeat my mantra! It was like a choir in which each cell was repeating the mantra, automatically. Well, this is odd! I thought. And it was just after that, the next day and the day after, that someone showed me this letter.
   It is astonishingly true.

0 1963-06-08, #Agenda Vol 04, #The Mother, #Integral Yoga
   Obviously, there was there must have been a cause for alarm, because as soon as I became conscious of the experience (it started before I became conscious of it; when I did, it seemed to me it had already been going on for a long time; so when I say three hours, it means three hours during which I was conscious, but it had started long before; it was around eleven at night and lasted till three in the morning), so the second I was made conscious of the thing, obviously there was a cause for alarm, because immediately I was told, You see, this is what is going on, and it was thanks to that ecstasy in the body that there was no alarm: Oh, things are fine, everything is fine. And when the experience was over, it didnt end like an experience exhausting itself; it ended as if, very slowly, the thing were, not exactly veiled to my consciousness, but as if my consciousness were turned away from it, with the feeling, Dont worry. At the start and at the end. All the same, when I woke up, I thought (because my head felt strange, there was a bizarre sensation as if I had become quite swollen! Swollen, inordinately swollen), I thought, Maybe when I get up tomorrow morning (I get up at 4:30), Ill find myself in a complete daze! Thats why I observed but everything was fine, there only remained that sort of feeling of being swollen. I feel (yet it was two nights ago, not last night), I feel as if my head were swollen! But the clear-headedness is the same as ever!! (laughing) Nothings been disturbed!
   On the contrary, there is a sort of like an acuteness, something more acute in the perception, a little bit ironic I dont know why. A magnified impression that all the things in the world are much ado about nothing, a lot of fuss about nothing Ive had that feeling for for centuries, I could say, but there is in addition something ever so slightly acute and ironic.

0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   Because do you know the story of that Romanian who was tortured by the Communists and had visions of Sri Aurobindo2 (he didnt see him as he is, in fact, he saw him according to his own conception: thin and ascetic), and finally the apparition told him, I am your soul, and so on? But he had never read Sri Aurobindos name, he only heard it, and he wrote it in a very odd way [Aurobin Dogos]. It SEEMS to be something of Sri Aurobindo. Anyhow it gave him the strength to go through all those torturesappalling tortures, unimaginable. And he was able to escape, somebody helped him escape (now he is safe in England). But before that, he suffered so much that he thought of letting himself die, and that voice, that apparition which came and spoke to him for hours, was what gave him courage and told him that the soul NEVER gets discouraged, it has something to do, and you must endure. He endured thanks to that voice.
   Well, similar things may have happened elsewhere and some people may have received inspirationswe cannot say.
  --
   This morning again, for a stretch of several hours (it started at the end of the night, between 3 and 4 oclock, and went on till 6:30 or 7 in the morning), there was a sensation of hanging in balance on a kind of ridge (gesture): you must be very careful, keep very quietnot immobile but quiet.
   It must be (on a much lower level) at such moments that you fall ill; when people fall ill, it must be (on their scale, of course, probably a very, very small scale), it must be due to that (gesture of precarious balance): they must be going from one moment to another, from one balance to another, and if they are not careful, they topple over. Then its IN the illness that they find a new harmony(laughing) either here or in another world!
  --
   I didnt say anything. Somebody who was there spoke. And towards the end, I could see (I had given him a comfortable armchair), I could see he wanted to get out of his armchair, as if to say, Now I must go. So I simply told him, You need a little restyou should have seen the mans face: immediately everything relaxed. All the while, his fingers were fidgety like this (Mother drums her fingers on the chairs armrests), two fingers of his hand moving nonstop, even though I kept putting Peace and Quietness on him, but still his fingers were moving, because he was always active inside. And when I told him that, something relaxed in his face and the fingers stopped. But it was very late and everybody was waiting, so after a little while I let him go. It was very interesting: I simply told him, You need a little resteverything stopped.
   But mentally, you know (Mother makes a gesture: completely obtuse). There is a prince of Kashmir who came here once, a young man3; he went to England, and there he wrote a thesis on Sri Aurobindos political life, Sri Aurobindo, Prophet of Indian Nationalism, with a preface by Jawaharlal Nehru. I read the preface, but afterwards, the day after I saw Nehruits awful! Understands nothing, he understands nothing, nothing, nothing, absolutely obtuse. Its very kind, but written by someone who understands nothing. I will tell you the thing: between my first and second visits here, while I was away in Japan and Gandhi was starting his campaign,4 he sent a telegram, then a messenger, to Sri Aurobindo here, asking him to be president of the Congressto which Sri Aurobindo answered No.

0 1963-06-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   There are activities that take place in a semidarkness, which the people of the placepeople who are here at the Ashramregard as light and where everyone att ends to his affairs with his own ideas and what he considers to be his knowledge. Everything takes place in a semidarkness, a great confusion and a you know, a most oppressive sense of powerlessness. It went on for hours. Finally, I absolutely wanted I wanted to get out of that place at all costs and return to the Light (the real one) and the open. But it was literally impossible: whatever path I took to get out suddenly collapsed, or disappeared as if swallowed up in a wall or a complexity of incoherent things, or else it came to an abrupt end, plunging straight down very deep. I remember one of those places, I absolutely wanted to find a way out, and when I got there, there was a sheer gulf, and I said to myself, What am I going to do? Just then I saw a man, I dont know who he was, but he was dressed (it was symbolic) as a mountain climber, with all the equipment needed to climb down a sheer cliff, and with the help of his ice axe he fastened himself to the cliff and climbed down. Then I said, This is PRET endING to find the way, but its not finding the way. I was there concentrating, and as I concentrated, suddenly I was able to find a path which led me up to a terrace.
   I was accompanied by three or four people (but they are symbolic people). Everything was taking place in a half-night, and outside it was complete night. But when I reached the terrace, there was one of those big electric street lights, which turned on and gave a white light (like the half-light of an electric lamp in the nightwhich is nothing). The terrace was a very long one, but with a drop on every side: there was no way to get out; at one end, the way was blocked by a sort of house, and on both sides it plunged straight down into a black hole. And then that sense of powerlessness, of knowing nothingyou dont know where to go, you dont know what to do. It was And it is THE ORDINARY STATE OF HUMAN CONSCIOUSNESS the consciousness of human activity. But in my consciousness (I was shut in there, you understand), it was truly it was almost a torture, last night; it was frightful.
   I was saying to myself, But whats the way to get out of here? I concentrated, became conscious again of the divine Presence, but there was something telling me, Nothing is responding, its not working. It was horrible. Nothing is responding, its not working; its not working, it cant change, nothing is responding; nothing is responding, its not working. I was there like that, with two or three people. I sat down (some rooms were higher than others and it made a difference in level between the terraces), I sat down on a ledge, questioning intensely within, What can I do? What can I do? Whats the way? What can I do? Wheres the lever? I was trying to find the lever for changing it all. But I was unable to find it. Suddenly, from the room at the end a little old man came out, very old, who gave the impression of an attachment to old things; just the same (he was all blue), just the same when he arrived (it must be the symbol of an old method or an old discipline), I told him, Ah, now that you are here, can you tell me the way out of this place? Whats the way to get free, the way out? That started him laughing: No, no! Theres no way, no way out, you must be content with what you have. Then he looked at that poor light above, which really didnt give much light at all, and he said (in a high-sounding tone): But in the first place, I came to tell you that you must put out that sun! I dont want that dazzling sun here. Ah! I thought, Thats what he calls a sun! I was so disgusted that finally I woke up. Something pulled me out abruptly. But with such a strong impressionso strong that I was gripped by anguish: What can be done to change that? The WAY, you see, the way was inadequateinadequate. That was the anguish: My own experience is inadequate, it has no effect THERE, so whats to be done? Whats to be done? What can be done? So thats how I was for hours this morning: Whats the way? Whats the way? Whats the way to change that darkness into light?
   It wasnt very cheering.
   Im not giving you all the details, but all sorts of people were there, with all their plans, all their ideas; one would come (what Ive just said was only at the end, but before that plenty of people had come) and say, Oh, look how cleverly Ive organized this! Then another one would come with another plan, then they would confer among themselves, then It was just life, you see! A whole mental domain of life.
   And my experience did not REACH there; there was no contact, I was powerless. What little light that turned on because of my presence and was considered as a dazzling sun was to me a mere street lamp. It was painful.
  --
   But if you know this too soon, theres something intolerable, intolerable. For a minute, its really intolerable. If there werent the inner faith to answer that there WILL be an end, that you WILL emerge
   It must require a trem endously powerful lever.

0 1963-06-22, #Agenda Vol 04, #The Mother, #Integral Yoga
   There is such a certitudesuch a certitude that the thing is ALREADY there, but thats when you see it from the other end. Seen from this end here When you see it on the scale of human beings and world events, how much time will it take? I dont know. And how far have we traveled, where are we on the road? I dont know.
   And quite clearly, certainties as WE conceive of them, I mean someone who knows (and someone who knows can only be the Supreme) and tells you clearly, Here is where you stand, and with YOUR way of seeing things, well (Mother laughs), such certainties arent to be expected, it seems! Probably its quite stupid to ask the question.

0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   Some prefer this path, others prefer that one but when we reach the end, it will all meet.
   (silence)

0 1963-07-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   But it isnt total Victory, no. It isnt the power of transformation. The other day, I told you, I think, that one of my present activities consisted of a sort of conscious concentration on one person or another, one thing or another, to obtain the desired result. For years on end, the Will and Force acted from above, and the outer conscious being [of Mother] wasnt concerned with anything further, knowing that it would only make things more complicated instead of helping them, and that the Force left to itself, directly under the supreme Impulsion, worked things out far better and far more accurately. But over these last months, there have come a will and a t endency to make the material being [of Mother] participate consciously in the details of execution. It has a kind of passive obedience, and so, once that was willed [the need for Mothers material intervention], it began to happen. There was a case recently, with a very good fri end of the Ashram, a man with an important position who has been very, very useful. He had to be operated on (I wont tell the whole story, it would be too long); we received two or three wires a day, I followed the thing step by step. There was a very powerful force of destructionit was a very grim battle and there was a will to keep him, because in this body he had been very useful, he was still very useful and could still be very useful. He had a great faith, a great trust, and he was conscious (his consciousness was very sufficiently developed: I saw him constantly and constantly he came to me). He fell into a butchers hands; anyway, it was a wretched thing. Still, even though everyone expected him to leave his body, he held on and was constantly saying (we were kept informed by his son) and feeling that it was I who was keeping him alive. I could even see what they should have done and constantly I sent the formation, the thought, But THIS is what should be done, insistently. Finally they caught my thought, but I think (I cant say, I dont know the details, the small material details), I think probably they didnt do exactly what they should have thats why I say they must have been butchers. Thus they performed three operations in a row, and after undergoing all that, he came to me (before also he used to come very oftenthey said he was drowsy all the time, in a semi-coma, but thats not it: he was living inwardly), he came to me, totally conscious as usual, but he said, I am afraid my body is irretrievably ruined, and if I survive now, instead of this body being a help and a tool of work, it will be a hindrance, an impediment, a source of difficulty, so I have come to ask to be freed I prefer to enter a new body. I answered immediately, But as you are, you are useful, very useful; the position you occupy makes you very useful; you are totally conscious; it would be good if you could recover. He listened, again insisted a little, I too insisted, and then he left.
   The next morning, he was much better. I was hoping he had decided to stay, but we were without news for about twenty-four hours, till suddenly we were told he had stopped breathing and was being given oxygen. And then he left.

0 1963-07-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   No. I was contemplating what you said. Its true, we see things from the wrong end.
   Exactly! Thats exactly it!

0 1963-07-13, #Agenda Vol 04, #The Mother, #Integral Yoga
   The other times, I told you, I more or less followed him to see what happened. The first time I saw him here [in the upper room], his aspiration rose in a cone, but a cone that was a little rigid and with a spiritual silver light that gave a feeling of (what shall I say?) a commonplace light, I dont know how to explain something very common, nothing exceptional. It was like a cone, tapering to a pointed tip, a very pointed tip ending in a nonexistent pointa nonexistence. It wasnt very satisfying. But this time As a matter of fact, that was why I wanted to prepare the atmosphere, I wanted to see. It was good.
   ***

0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   Till the end of December.
   The end of December. The Force, the Power may act, mind youonly, X as an instrument is barely conscious. It may pass through him I dont say it wont. Because the remarkable point in the meditations (I took a good look this time) is that at the moment of his best, most complete receptivity, I had to come down to Xs most material form to find a formall the rest, there was no more form. Which means the inner being isnt individualized: its identified, merged. And thats precisely what Sri Aurobindo explains so well: the difference between one who identifies with the Supreme through self-annihilation and one who can express the Supreme (gesture of pulling downward) in a perfected being and everywhere. Thats what makes the whole difference. Of X there remained only the outer husk, so to say (a coarse enough husk, besides, thick and heavy, with very heavy vibrations), it was there, sitting in front of me and empty: the consciousness was gone (gesture showing the consciousness spread out or dissolved in the Infinite). So his power acts in an almost mediumistic manner, which means that when it is X who speaks, its something quite ordinary, but the Force can come through him.
   But curiously enough, that yantram seems to exasperate the physical mind.
  --
   Thats too muchagitation is too much, its rather a lack of rest. Not agitation really, but something that lacks the rest of certainty. I constantly catch my cells being like that. Naturally I react, but for them its a very normal state: always straining after the next moment, never the quietude of the present moment. The result (the words I use give a very concrete character to something rather fluid), the result is the feeling that you have to bear or endure, and the haste to get out of that enduring, along with the hope (a very faint and flimsy hope) that the next moment will be better. Thats how it is from moment to moment, from moment to moment, from moment to moment. As soon as the Consciousness comes (gesture of descent) and concentrates, as soon as I bring the Consciousness into the present moment, everything becomes quiet, immobile, eternal. But if I am not CONSTANTLY attentive, the other condition [of restlessness] comes almost as a subconsciousness: its always there. And VERY tiringit must be one of the most important sources of fatigue in mankind. Especially here (Mother touches her forehead and temples), its very tiring. Only when you can live in the eternity of the present minute does it all stopeverything becomes white, immobile, calm, everything is fine.
   But it means constant vigilanceconstant. Its infinitely more difficult than when one worked even in the vital; in the vital, its nothing, its childs play in comparison. But here, phew! Because, you see, in the mind or the vital, its all movements of organization, of action, of choice, of decisionits very easy to decide, to rule! But that cellular tension is there EVERY SECOND: its the activity inherent in material existence. Its only when you go into samadhi that it stops. That is, when outwardly you are in trance. Then it stops.
  --
   We must have endurance, patience, and trust tooto last and last and last. Because ultimately, whatever way you look at it, thats the only solution. All the roundabout routes people follow (zigzag gesture as if to show the spiritual disciplines and all the usual human quests) are simply to give you the illusion that you are doing something.
   Thats quite clear.

0 1963-07-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its marvelous! (Mother laughs) Marvelous. And it was written in 45, that is to say during the war the war hadnt ended yet.
   It was the end.1
   I int end to distribute this for August 15.
  --
   And yet, for some time now and increasingly, there has been an extremely concrete Response to a kind of aspiration (a call or prayer) in which I say to the Lord, Supreme Lord, manifest Your Love. (It comes at the end of a long invocation in which I ask Him to manifest all His aspects one after another, one after another, and it ends like that.) But then, remarkably enough, at that moment there comes a Response which is growing clearer and clearer, stronger and stronger. But Sri Aurobindo says that Truth should be established first, and that what he calls the Supramental is the supreme Truth, the Divine Truth. It corresponds to what I noticed while translating that last chapter on the perfection of the being in the Yoga of Self-Perfection: I kept thinking, But thats only the aspect of Truth; all that he expresses is the aspect of Truth; always and everywhere, its the angle of Truth; and his supramental action is an action of Truth.
   I didnt know he had said it, but its written clearly here:

0 1963-07-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Satprem reads the end of the French text)
   Apart from that, is everything all right?

0 1963-07-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   But then, as I had worked hard for the elimination, the battle was quite formidablewhen it exceeds a certain measure, the heart has trouble, and then I need to rest. Thats how it happened. But it was so clear, so obvious! And the entire process was SEEN from the beginning, every single step of it, its a marvel! A marvel of consciousness, of measure, of dosage, to allow the purification and transformation to take place without disrupting the balance, so that dissolution does not occur. Its based on the capacity to endure and withstand (naturally, if the body were unable to endure, that work couldnt be done).
   And now the body KNOWS (in the beginning it didnt, it thought it was attacks from the outside, adverse forces; and it can always be explained like that, it was true in a certain way, but it wasnt the true truth, the deepest truth), now the body KNOWS where it all comes from, and its so marvelous! A marvel of wisdom. It puts everything in its place, it makes you REALIZE that all that play of the adverse forces is a way of seeing things (a necessary way at a given time, maybeby necessary, I mean practical), but its still an illusion; illnesses are a necessary way of seeing things to enable you to resist properly, to fight properly, but its still an illusion. And now, the BODY itself knows all thisas long as it was only the mind that knew it, it was a remote notion in the realm of ideas, but now the body itself knows it. And it is full not only of goodwill but also of an infinite gratitudeit always wonders (thats its first movement), Do I have the capacity? And it always gets the same answer, It isnt YOUR capacity. Will I have the strength?It isnt YOUR strength. Even that sense of infirmity disappears in the joy of infinite gratitude the thing is done with such goodness, such insight, such thoughtfulness, such care to maintain, as far as possible, a progressive balance.

0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   They happen haphazardly, but probably there comes a point when they get better. (Laughing) We dont dare carry out the experiment to the very end!
   That belief in us is obviously what makes us struggle. But I am not so sure it is true Wisdom.

0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   93Pain is the touch of our Mother teaching us how to bear and grow in rapture. She has three stages of her schooling, endurance first, next equality of soul, last ecstasy.
   As long as we are dealing with moral things, this is absolutely obvious and indisputable: all moral pain, when you know how to take it, shapes your character and leads you straight to ecstasy. But when it comes to the body
   Its true that the doctor himself said ([laughing], the doctor1 symbolizes Doubt with a capital D) that if you teach your body to bear pain, it grows more and more enduring and doesnt get disrupted so fast thats a concrete result. People who know how not to be thoroughly upset as soon as they have a pain here or there, who are able to bear quietly and keep their balance, it seems that in their case the bodys capacity to bear disorder without breaking down increases. Thats very important. You remember, in a previous Ag enda I asked myself the question from a purely practical and physical point of view, and it does seem to be true. Inwardly, I have been told many a timetold and shown with all sorts of little experiences that the body can bear far more than people think, provided they dont add fear or anxiety to the pain; if you can get rid of that mental factor, the body, left to itself, without either fear or fright or anxiety for what will happenwithout anguishcan bear a great deal.
   The second step is that once the body has decided to bear pain (it really takes the decision to do so), instantly the acuteness, the acute sensation in the pain vanishes. I am speaking on an absolutely material level.
  --
   The last one is probably not within everybodys reach (!) but the first three are quite obvious I know it works like that. The only point that bothered me (I told you once) is that it isnt a purely psychological experience and that enduring pain causes wear and tear in the body. But I inquired with the doctor (I casually made him talk), and he told me that if the body is taught very young to bear pain, its capacity to bear increases so much that it can effectively withstand illnesses, which means that the illness doesnt follow its course, it aborts. Thats precious.
   The last experience (which Ive had these last few days), in which apparently there was a hitch (it wasnt really one) was a sort of demonstration. I told you what it was, you remember: its like a purge of all the vibrations that are false vibrations, that arent the pure and simple response to the supreme Influence (all that in the cells still responds to the vibrations of falsehood, either from habit or from the people around or the food takenfifty thousand things). Then, with an aspiration or a decision, almost a prayer for purification coming from the body, something happens which, naturally, upsets the balance; the imbalance in turn brings about a general discomfort. The form discomfort takes is habitually the same: first, pains and all kinds of sensations I need not describe; if that state goes on developing, if it is allowed to assume its full proportions, it results in the past it resulted in a faint. But this time, I followed the process for about two hours from the moment I got up: the struggle between the new balance, the new Influence that was getting established, and the resistance of all the existing elements forced to go away. That created a sort of conflict. The consciousness remained very clear the consciousness of the BODY remained very clear, very quiet, perfectly trusting. So for two hours I was able to follow the process (while going on with all my usual activities, without changing anything), until I felt, or rather was told sufficiently clearly that the Lord wanted my body to be completely immobile for a while so that He might complete His work. But I am not all alone: there are other people here to help me and watch over everything (but I dont say or explain anything to them, those are things I dont talk about I dont say what goes on, I dont say anything), so I sat there wondering, Is it really and truly indispensable? (Mother laughs) Then I felt the Lord exert a little more pressure, which heightened the intensity of the conflict, so that I had all the signs of fainting I understood (!) I stood up, let my body moan a little to make it plain it didnt feel too well (!) and I stretched out. Then I was immobile, and in that immobility, I saw the work that was being donea work that cannot be done if you go on moving about. I saw the work. It took nearly half an hour; in half an hour it was over. Which means there is really there is a fact I cannot doubt, even if all the surrounding thoughts and forces contradict it: I cannot doubt that the consciousness is increasing more and more the consciousness in the body. It is growing more and more precise, luminous, exactQUIETvery peaceful. Yet very conscious of a TREM endOUS battle against millennial habits. Do you follow?
  --
   When the experience began, there was something looking on (you know, there is always in me something looking on somewhat ironically, always amused) which said, Very well! If that happened to someone else, he would think he was quite sick! (laughing) Or half mad. So I stayed very quiet and thought, All right, let it be, Ill watch, Ill see Ill see soon enough! It has started, so it will have to end! Indescribable! Indescribable (the experience will have to recur several times before I can understand), fantastic! It started at 8:30 and went on till 2:30 in the morning; that is to say, not for a second did I lose consciousness, I was there watching the most extraordinary things for six hours.
   I dont know where this is going.
  --
   The "doctor" is not an abstraction here, but the person who watches and will watch over Mother up to the end.
   After "death" or at the time of "death."

0 1963-08-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   At times For the body its a constant worka constant laborvery tiny, of every instant, an unceasing effort, with, so to say, an imperceptible result (externally at any rate, quite nonexistent), so for someone who doesnt have my consciousness, its perfectly obvious that the body appears to wear out and age, to be slowly heading for decomposition: thats in everyones atmosphere and consciousness (Mother laughs), its the kind of appreciation and vibration thats being thrown all the time on this poor body, which besides is quite conscious of its infirmityit doesnt entertain any illusions! But that quiet, peaceful, but UNCEASING endurance in the effort of transformation makes it sometimes yearn for a little ecstasynot as an abolition or annihilation, not at all, but it seems to be saying, Oh, Lord, I beg you, let me be You in all tranquillity. In fact, thats its prayer every evening when people are supposed to leave it in peace (unfortunately they leave it in peace physically, but mentally they dont). But that I could cut off, I learned to cut off long, long ago, I could cut off, but something, I mean somewhere, someone doesnt approve! (Mother laughs) Obviously what the Someone the great Someonewants to see realized is perfect peace, perfect rest, and joy, a passive joy (not too active; a passive joy is enough), a passive, constant joy, WITHOUT forsaking the work. In other words, the individual experience isnt regarded as all-importantvery far from it: the help given to the whole, the leaven which makes the whole rise, is AT LEAST equally important. Ultimately, thats probably the major reason for persisting in this body.
   Nothing inside asks any questions, there are no problems there; all the problems I am talking about are posed by the body, for the body; otherwise, inside, everything is perfect, everything is exactly as it should be. And totally so: what people call good, what they call evil, the beautiful, the ugly, the all that is a small immensity (not a big immensity), a small immensity that is moving more and more towards a progressive realization thats the correct phrasewithin an integral Consciousness which integrally (how should I put it?) enjoys, or I could say, feels the plenitude of what He doesdoes, is and so forth (its all the same thing). But this poor body

0 1963-08-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   It should have been said objectively, not as my experience. But if I start saying my experience, I have to go right to the end of my experience, I cant stop halfway.
   But thats just the point: its really striking only when its YOUR experience.

0 1963-09-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   I sense a threat, something lying in wait; like a Fate lying in wait, very close, and as the end of the year draws near, it becomes heavier and heavier.
   (silence)

0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   Then I said, But its very simple! I accept your point of view, there is nothing other than what we see, than mankind as it is; all the so-called inner phenomena are due to a mental, cerebral action; and when you die, you diein other words, the phenomenon of agglomeration comes to the end of its existence, and it dissolves, everything dissolves. Thats all very well.
   (Quite likely, had things been that way, I would have found life so disgusting that I would have left it long ago. But I must add right away that its not for any moral or even spiritual reason that I disapprove of suicide, its because to me its an act of cowardice and something in me doesnt like cowardice, so I did not I would never have fled from the problem.)
  --
   But then, once you are here on this earth and you have to go to the end, even if the end is nothingness, you go to the end and its just as well to do so as best you can, that is to say, to your fullest satisfaction. I happened to have some philosophical curiosity and to study all kinds of problems, and I came upon Sri Aurobindos teaching, and what he taught (I would say revealed, but not to a materialist) is by far, among the systems men have formulated, the most satisfying FOR ME, the most complete, and what answers the most satisfactorily all the questions that can be asked; it is the one that helps me the most in life to have the feeling that life is worth living. Consequently, I try to conform entirely to his teaching and to live it integrally in order to live as best I can for me. I dont mind at all if others dont believe in itwhether they believe in it or not is all the same to me; I dont need the support of others conviction, its enough if I am myself satisfied.
   Well, theres no reply to that.
   The experience lasted a long time for all details, to all problems, thats what I answered. And when I came to the end, I said to myself, But thats a wonderful argument! Because all the elements of doubt, ignorance, incomprehension, bad will, negation, with that argument they were all muzzledannulled, they had no effect.
   That work, I think, must have had worldwide repercussions. I was in it, in that state (with the sense of a very great power and a wonderful freedom) for certainly at least six or eight hours. (The work had started long before, but it became rather acutely present these last few days.)

0 1963-09-21, #Agenda Vol 04, #The Mother, #Integral Yoga
   Oh, they dont feel unhappy, theyre very happy (!) but its too strong for them. So they fall asleep or are immobilized like those canaries. At the end, the doctor began to worry about his birds and asked me, But whats happening? At home, they whistle all day long! I answered (laughing), Yes, here its something else!
   He took his cage, and just as he was going, the canaries shook themselves, whistled a few little notes and off they went!

0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   The other day, the process was less complete, but it was something similar, a first hint: K. had sent me an article he wanted to publish somewhere with quotations from Sri Aurobindo and myself, and he wanted to make sure it was correct and he hadnt muddled it (!) In one place, I saw a comment by him (you know how people delight in wordplays when they are fully in the mind: the mind loves to play with words and contrast one sentence with another), it was in English, I am not quoting word for word, but he said that the age of religions was the age of the gods; and, naturally, as our Mr. Mind loves to play with words, it made him say that, now, the age of the gods is over and it is the age of Godwhich means he was deplorably falling back into the Christian religion without noticing it! And just as I saw his written sentence, I saw that t endency of the mind which loves it and finds it very oh, charming, such a nice turn of phrase (!) I didnt say anything, I went on to the end of his article. Then where that sentence was I saw a little light shining: it was like a little spark (I saw that with my eyes open). I looked at my spark, and in the place of God, there was The One. So I took my pen and made the correction.
   But my first translation was The All-Containing One, because it was an experience, not a thought. What I saw was The One containing all. And innocently, I wrote it down on a paper (Mother shows a little scrap of paper): The All-Containing One. But just then, I saw what looked like someone giving me a slap and telling me, Not that: you should put The One, thats all. So I wrote The One.
  --
   Last night was less pleasant. There were again those things collapsing. I was below, you see, trying to go back up to my room, and every time I tried to go back up, all the means to do so disappeared or were done away with. Now Ive chased it all away because it was tiring. But one thing I do remember: I was climbing up a sort of not stairs or a ladder, it was a very queer thing, like blocks of dark red stone, and they were all crumbling and coming apart. It ended up annoying me, and I had a movement not of anger, but of self-assertive will and everything vanished. You feel its adverse formations trying to harass you, until I cant say I lose patience, but something gets angry (is it angry? Asserts itself, rather: Ah, no! Enough!) and instantly, pfft! it all goes away. But then I found myself on a road I knew very well, but there was such a crowd! A crowd, a crowd: all the schools of the world were coming there for their holidays. There were troops of kids led by matrons and teachers, myriads and myriads of them! And also children who stopped and played on the ground; but all those children knew me very well, and when I arrived, they would take their things out of the way to let me throughweeny little kids this high. Then I met a symbolic person (not a human person) whom I know very well, she was pale blue (that is to say, a being of the higher mind, a force of Nature in the higher mind), I know her very well, she is very often with me. She explained to me her difficulties and I explained to her what she should do; I told her, Ive already told you several times, its like this and like that. She stayed beside me a very long time, and she asked me, Why do I always have to leave you? I answered her, Dont worry; everything is fine now. It went on for a long time. But it was interesting, a very pleasant, very refined contact: a beautiful girl that is, a beautiful thought or a beautiful idea. A beautiful girl. And she had in her charge an innumerable amount of kids (Mother laughs), so she was somewhat worried at times, and I explained to her what she should do.
   I feel a sort of t enderness towards that person.

0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   Ill have to go to the end to understand what he wants to demonstrate.
   You see, I was always under the impression that the earth was a symbolic representation of the universe in order to concentrate the Work on one point so that it could be done more consciously and deliberately. And I was always under the impression that Sri Aurobindo too thought that way. But here I had read Savitri without noticing this. But now that I read it and I am so immersed in that problem In other words, its as if it were THE question given me to resolve.
  --
   I dont know, I havent reached the end of Savitri yet. Because I notice (rereading it after the space of a few months, barely two years) that its altogether something else than the first time I read it. Altogether something else: there is in it infinitely more than what I had experienced; my experience was limited, and now its far more complete (maybe if I reread it in a year or two, it would be still more complete, I dont know), but there are plenty of things that I hadnt seen the first time.
   Perhaps that passage Ive just read is only one aspect? I will see when I reach the end.
   What he announces, and what I am sure of, is that the Victory will be won on the earth and that the earth will become a progressive being (eternally progressive) in the Lord thats understood. But it doesnt preclude the other possibility. The future of the earth he has announced clearly, and its understood that such is the future of the earth; only, if that possibility [of death as an exclusively earthly phenomenon] is what we could term historically correct, it would sort of legitimize the attitude of those who get away from it. How is it that Buddha, who undeniably was an Avatar, laid so much stress on Deliverance as the conclusion of things? He who stayed behind only to help others to get away faster. Then that means he saw only one side of the problem?

0 1963-10-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   Naturally he said you should go to the end.
   So I need more paper!

0 1963-10-05, #Agenda Vol 04, #The Mother, #Integral Yoga
   It was a constructiona huge construction. It resembled one of those huge hotels they build nowadays, with inner courtyards and all sorts of things. And I had my room right at the top. (It called to my mind an old experience I had had. Do you remember that big hotel?1 It was somewhat like that.) And everyone there was APPARENTLY full of respect, of obedience, of thoughtfulness but everyone was going his own sweet way thats nothing new. At first, I was downstairs (my room was way upstairs, I dont know how many floors there were), and there I met some people, people whom I know. But each and every detail was so revealing, it was marvelous! And it was time for me to have my bath (I dont know what time it was!), so I wanted to go back upstairs to do so, but I needed someone to prepare the bath (its symbolic; I dont know yet, I havent yet understood the symbol of that bath, because it occurs very often; but there may be some meaning hidden in that symbol). But then one person was too old (someone who had offered to prepare the bath, but he was too old), another wasnt strong enough, anotherto be able to prepare the bath required VERY special qualities. It isnt the first time; it has happened two or three times before: to be able to prepare that bath took absolutely exceptional qualities of courage, strength, physical power, endurance. And the people downstairs (gesture expressing incapacity). So I said to myself, All right, Ill go upstairs and see what happens.
   On the way, the same thing happened again: I went the usual wayplop! cut off, nothing left, I cant get through; I come back, start another wayplop! cut off, I cant get through. Yet I kept going up (how, I dont know). Then I reached a sort of square terrace-balcony, perfectly square, and ALL its doors were closed. There was no way of going farther: all the doors were closed. Then I see water rising, rising, rising in the ENTIRE building, except the places where the doors were closed. Downstairs (I dont know, I was very high up, maybe on the fourth or fifth floor) the doors were closed, so naturally water could not get in. All the courtyards (large, immense courtyards) were turned into swimming pools. What water! I kept watching it, admiring it; I said to myself, What wonderful water! So clear, so clear, clearer than any I ever saw. Water that was I cant say, it was transparent like like purity itself, it was marvelous. It was rising and rising and rising. I saw in one of the courtyards on my left (a very large courtyard: it had become an immense swimming pool!), I saw a person in a bathing suit come out of the water, as if he had taken his bath in it, and wrap himself up (a very tall person, very tall, who was neither a man nor a woman), he wrapped himself up in a bathrobe, then walked away on the water (!) I was watching this till suddenly I realized that the water was beginning to reach my feet. Then I KNEW: Ah, yes! Theyve decided to do this. I was a little upset: They really could have told me they were going to do this! I thought. Its something they must do regularly. Did they inform some people? (All this in my head, of course.)

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Here is what happened: I do my usual bath of the Lord and it is arranged that, after a time, Champaklal opens the doorwhich signals to me the end of the visit. So I looked at X, just to see (I had looked at him several times before, but there was nothing particular), I looked at him and saw in front of him a sort of mass of substance, not material but responsive to a mental formation, which means that mental thought and will can make this substance take different shapes I know it (Mother makes a gesture of fingering the substance), its very like the sort of substance mediums use for their apparitions (less material, more mental, but anyway the same kind). There was a sort of mass in front of him, which was hiding him; it wasnt luminous, not black either, but dark enough. So I looked at it, STARED at it to see what it was, and as I was staring, I saw that there was a will or an effort to give that mass of substance a shape. It was exactly in front of Xs head and shoulders. And there was a will to give it a shape (gesture of molding). As I stared very carefully, it took the shape of Sri Aurobindos head as it appears in newspapers and magazines (what I call the popular Sri Aurobindo, as he is shown in books), the substance took that form. Immediately I thought (ironic tone), Oh, its the popular form, that doesnt resemble him! And instantly, the substance rearranged itself and took the form of Cartier-Bressons Sri Aurobindo1 (the three-quarter face photo, where he is seated in his armchair). That was better! (Mother holds back a chuckle) It wasnt yet quite good, but anyway it was better (although, mind you, it had neither light nor life: it was mattera subtle matter, of courseput into shape by a mental will). So I began to wonder: Whatever is this?! Does he want me to believe that Sri Aurobindo is in him, or what? Because Xs head and shoulders had completely disappeared, there was nothing left but that. And I thought (not a strong thought, just a reflection): No, its not very good, really not very lifelike! (Mother laughs) Then there was a last attempt and it became very like the photo that was taken when he left his body (that photo which we stood on end and called Meditation), it was very like the photo, (in an ironic tone) a very good likeness. And it stayed. So I thought, Oh yes! This is the photo.
   Then I concentrated just a little and thought, Lets see, now. Whom is he trying to delude? And instantly, everything vanished. And I saw X, his head.
  --
   But why all this? To what end?
   I was told many things. He was AT LEAST tactless (he denied it afterwards, but its true, I know its true), he said it is he who would take my place when I go, when I leave my body.
  --
   Look, for instance, how many people, even the most serious, love to have their fortune told: reading the hand, reading the handwriting (I am pestered with people who ask me things like that), but anyway, even regardless of any spiritual idea, that sort of interest people find in being told, See, your life line will last up to here. People love it! They love it, they love to remain in their uncertainty. They love their ignorance. They love that unknown the unknown full of mysteries. They love the prophet who comes and tell them, This is what you will do. This is what is going to happen to you. It seems so childish! Its the same as the taste for theater, its the same thing (not the playwright, but the spectator who watches the play without knowing how it will end), or again the taste for novels the taste for the unknown. But then thats very close to the taste for the marvelous.
   There is still a long way to go to enter Knowledge the consciousness in which you know things quietly, in which everything is so simple, so natural, so evident. And its that coating which brings complications: suddenly things get complicated in the human atmosphere.

0 1963-11-13, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Regarding an old Playground Talk of January 8, 1951, in which Mother said: "The history of the earth seems to be a history of victories followed by defeats, and not of defeats followed by victories.... [ But ] in truth, the movements of Nature are like those of the tides: things go forward, then backward, then forward, then backward... which implies, in universal life, even in earthly life, a progressive advance though apparently broken with retreats. But those retreats are only an appearance, as when you take a run in order to jump. You seem to move back, but it's only to enable you to jump higher. You may tell me that this is all very well, but how do you give a child the certainty that truth will triumph? For when he learns history, he will see that things do not always end well.")
   (Mother remains pensive)
   Ultimately, as long as there is death, things always come to a bad end.
   Only when the victory is won over death will things cease to come to a bad end that is to say, when the return to Unconsciousness will no longer be necessary to allow a new progress.
   The entire process of development, at least on the earth (I dont know how it is on other planets) is that way. And perhaps (I dont know very much about the history of astronomy) universes toodo they know if universes perish physically, if the physical history of the end of a universe has been recorded? Traditions tell us that a universe is created, then withdrawn into pralaya, and then a new one comes; and according to them, ours is the seventh universe, and being the seventh universe, it is the one that will not return to pralaya but will go on progressing, without retreat. This is why, in fact, there is in the human being that need for permanence and for an uninterrupted progressits because the time has come.
   (Mother remains in contemplation)

0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   In the end, the conclusion of it all is that were fools! We want what were not given, we dont want what were given, and we mix in all kinds of personal desires with the care the Lord takes of us.
   But I cant call unconsciousness a care! When Im unconscious, I feel it as something wrong!
  --
   We must endure. The victory belongs to the most enduring.
   There are times when one is disgusted, and thats just when one should remember this. Now, your disgust may have reasons of its own (!) But you have only to endure. You know, there is one thing, I dont know if you have savored it yet: as soon as you have a difficulty, dissatisfaction, revolt, disgustanythingfatigue, tension, discomfort, all, all that negative side (there are lots and lots and lots of such things, they take on all kinds of different colors), the immediate movementimmediateof calling the Lord and saying, Its up to You. As long as you try (instinctively you try to arrange things with your best light, your best consciousness, your best knowledge), its stupid, because that prolongs the struggle, and ultimately its not very effective. There is only one effective thing, thats to step back from whats still called me and with or without words, it doesnt matter, but above all with the flame of aspiration, this (gesture to the heart), and something perfectly, perfectly sincere: Lord, its You; and only You can do it, You alone can do it, I cant. Its excellent, you cant imagine how excellent! For instance, someone comes and deluges you with impossible problems, wants you to make instant decisions; you have to write, you have to answer, you have to sayall of itand its like truckloads of darkness and stupidity and wrong movements and all that being dumped on you; and its dumped and dumped and dumpedyou are almost stoned to death with all that. You begin to stiffen, you get tense; then, immediately (gesture of stepping back): O Lord. You stay quiet, take a little step back (gesture of offering): Its up to you.
   But you cant imagine, its wonderful! Immediately there comesclear, simple, effortlessly, without seeking for itexactly what has to be done or said or written: the whole tension stops, its over. And then, if you need paper, the paper is there; if you need a fountain pen, you find just the one you need; if you need (theres no seeking: above all dont seek, dont try to seek, youll just make another mess)its there. And thats a fact of EVERY MINUTE. You have the field of experience every second. For instance, youre dealing with a servant who doesnt do things properly or as you think they should be done, or youre dealing with a stomach that doesnt work the way youd like it to and it hurts: its the same method, there is no other. You know, at times situations get so tense that you feel as if youre about to faint, the body cant stand it any more, its so tense; or else theres a pain, something wrong, things arent sorting themselves out, and theres a tension; so immediately you stop everything: Lord, You, its up to You. At first there comes a peace, as if you were entirely outside existence, and then its gone the pain goes, the dizziness disappears. And what is to happen happens automatically. And, you see, its not in meditation, not in actions of terrestrial importance: its the field of experience you have ALL the time, without interruptionwhen you know how to put it to use. And for everything: when something hurts, for instance, when things resist or grate or howl inside there, instead of your saying, Oh, how it hurts! you call the Lord in there: Come in here, and then you stay calm, not thinking of anythingyou simply stay still in your sensation. And more than a thousand times, you know, I was almost bewildered: Look! The pain is gone! You didnt even notice how it went. So people who want to lead a special life or have a special organization to have experiences, thats quite silly the greatest possible diversity of experiences is at your disposal every minute, every minute. Only you must learn not to have a mental ambition for great things. Just the other day, I was shown in such a clear way a very small thing I had done (I, its the body speaking), a very small things that had been done by the Lord in this body (thats a long sentence!), and I was shown the terrestrial consequence of that very small thingit was visible, I mean, as my hand is visible to my eyesand the terrestrial correspondence. Then I understood.

0 1963-11-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   We must broaden and endure, thats all. Thats the only lesson there is to learn: broadening and endurancegoing on and on and on enduring.
   As for the accident here [the five army chiefs], those killed were first-rate pilots. There is every indication that its an act of sabotage. Its the same thing again.
  --
   Anyway, there we are, we have only to wait, endure, and broaden more and more.
   (silence)

0 1963-11-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   From time to time, I have examples like that, where the experience corresponds almost exactly. I mean, ones idiosyncrasy, the individual distortion, doesnt interfere: every individual has his own distortion whats the word? I know that it ends with -syncrasy (it was translated in me as idiot-syncrasy, but I am not sure if thats the word!).
   Its a minimum of distortion. I am forever studying, in the body, the difference between THE Thing and its transcription. Its very interesting. Very subtlevery subtle. And it takes a mere nothing for it not to be the True Thing any more.

0 1963-12-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   December 2nd was interestingsports day1: the day before, the 1st, the weather was wonderful, and insofar as I gave it thought I was convinced that on the 2nd it would be just as fine. But in the morning I saw it was nothing of the sort, and as the day went by, it became worse and worse. In the beginning my first movement was to say to myself, Well, I didnt see to it, I should have given it thought, but then I saw that was absurd. Then I told the Lord, Why are You doing this? Its not very nice! Those children have worked so hard, they have taken great pains. And just as I said it, the consciousness was looking at what I said, smiling, Oh, my! How silly still to be that way! And then there was yet another thing (its becoming very, very complete), something that wasnt exactly the Lord, but like an expression of the Lord, telling me (not with words, of course, but how can I explain? Sri Aurobindo describes it very well in the Yoga of Self-Perfection: its a very new thing which has to do with action, feeling, sensation and consciousness all at the same time; its all of them togethernone of those things, yet all of them), so it was there, telling me (I am putting it into words, but that distorts it entirely), So what! What if its a test, what do you have to say about it? So immediately in the consciousness here the consciousness at work here the thought awakened, Ah, it has to become a test, then. In THEIR consciousness it has to become a test. (Because at first I had made a kind of attempt to stop the rain; then I saw it didnt correspond to the Truth and that the rain had to be acceptedwhy accepted? To do nothing after having worked so hard? And to accept is easy, its nothing, its not interesting, nothing new.) So a test, all right. If they take it as a test, they will go through it victoriously and it will be very good. And all the time, I was so concentrated on them [at the sports ground] that I no longer knew what I was doing or where I was. It lasted from 4 P.M. to 8 P.M. Around 8 P.M., I received the news: they had gone on with the performance just the same, the important visitors had remained till the end, so ultimately it was a real success.
   There was only one difficulty: the little children, who cannot be conscious of a test, of course, and who remained four and a half hours in the rain. I didnt want it to do any damage there were about a hundred small ones, tiny tots. I spent the night in concentration to bring into their material sensation the true reaction (because, for a short while, children love rain, they have a lot of fun in it), so I said to myself, That part of their consciousness should predominate so there is no damage. And I waited for the day after. The day after, no one was sick.
  --
   Very long ago, many times over, when I looked at the universe (I dont mean the earth: the universe), it was that way (same gesture of a round totality). How can I put it? It gave the feeling of moving forward, of moving forward towards a progressive perfection. For years on end, my perception of the earth has been that way; and now, it takes place completely at will, in the sense that it takes only just a small movement in the consciousness (gesture of a trigger or a slight reversal, a drawing within) for the whole earth to move that way, along with the events and the inner complications. But now, that same consciousness of the whole works that way: when it thinks of something (for some reason of work, not because of an arbitrary decision), the thing imposes itself; its a whole set of things that presents itself as the TOTALITY on which the action must take place. So it may be a small thing like this sports festival, it may be the Ashram (very often the Ashram as a whole), it may be a part of the earth, or sometimes even a single individual (who is no longer an individual but a set or a world of things, a totality4). A totality of things (round gesture) that move within themselves in (Mother draws within that totality small movements, individual and local, like waves or currents of force). Oh, its most interesting! And even there, there is no more notion of this person, that person, so-and-soall that vanishes.
   But when you have to speak, what can you do? You cant sp end all your time explaining it all; besides, its unintelligible for whoever hasnt lived it.

0 1963-12-07 - supramental ship, #Agenda Vol 04, #The Mother, #Integral Yoga
   The way to get faith and all things else is to insist on having them and refuse to flag or despair or give up until one has themit is the way by which everything has been got since this difficult earth began to have thinking and aspiring creatures upon it. It is to open always, always to the Light and turn ones back on the Darkness. It is to refuse the voices that say persistently, You cannot, you shall not, you are incapable, you are the puppet of a dream,for these are the enemy voices, they cut one off from the result that was coming, by their strident clamour and then triumphantly point to the barrenness of the result as a proof of their thesis. The difficulty of the endeavour is a known thing, but the difficult is not the impossibleit is the difficult that has always been accomplished and the conquest of difficulties makes up all that is valuable in the earths history. In the spiritual endeavour also it shall be so.
   Sri Aurobindo

0 1963-12-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   Anyway, things went back to normal fairly quickly at the time. But the other day, the 9th, there was a return of that attack, as though that ill will hadnt been completely eliminated, completely defeated there was a return. It didnt have the same effect, but it was painful. A curious feeling, as if (I was sitting at the table, as I always do on mornings when there is meditation), then at the beginning, in some parts of the body, the cells seemed to be grating. I concentrated, I called, and I saw there was a battlea formidable battle being waged down below. It was grating, its curious. A kind of grating of things that arent smooth. And I wondered, When will it be able to relax? Then spasms here, at the solar plexus. And on those days, the doctor and P. always stay here for the meditation; but I was in trance, in my battle, when suddenly I felt a pressure on my pulse (laughing): it was the doctor, who had got up from his meditation (I must have been making some strange noises!) and was feeling my pulseit seems my pulse was fading! But I didnt come out of my trance (I was conscious, but I didnt come out of it), I stayed like that till the end of the meditation, even a little afterwards. Then when the grating diminished, I came out of the trance and saw them both standing in front of me. I gave them a nice smile and told them, Its all right. And I lay down. Then I went into a deep trance, completely out of the body, and everything returned to normal.
   Afterwards I took a look. I wasnt too happy: To do that during the meditation! And I was told that it could be done only during the meditation and not at any other time, in activity or even in concentration, because its not the same thing: it could be done only in deep meditation. So I said, Very well. And I was also shown that there was a concrete result, a kind of partial victory over that type of ill willa very, very aggressive ill will, extremely aggressive, which belongs to another age: its something that no longer has the right to exist on the earth. It must go.

0 1963-12-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its still the same problem as that of Identity I told you about the other day, the nearness to the center: identity, then nearness, then a greater and greater farness thats why it takes time. To go right to the end takes a long, long time.
   (silence)

0 1963-12-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   I int ended to play The Horror of the World of Falsehood tomorrow, and to end with The Glory of Light if it comes.
   But this is a little relaxation musical relaxation.
   (Mother plays the harmonium again: gay minor key and ends with a G)
   Finished this time.
  --
   Whenever a promise comes, it ends with a G.
   (Mother vibrates the G)
  --
   But your Ag enda is the end of the Yoga of Self-Perfection!
   Well, itll be a long end! (Mother laughs) In other words, when its over (we must first wait for it to be over), when its over, with those notes, we could establish somethingyoull have to wait for some time! There are still several years to go.
   It doesnt matter, we arent bored, are we? (To Sujata:) Are you bored? Tell me frankly, are you bored? (Sujata laughs) I dont need to ask HIM, I know the answer: Oh, its endless, it lasts forever, nothing happens, nothing takes place. (laughter) Anyway, my children, thats the way it is. I am going as fast as I can, I am the one most concerned! But you cant hurry, its not possible. Not possible.
   In fact, in Savitri, Sri Aurobindo went through all the worlds, and it so happens that I am following that without knowing it (because I never rememberthank God, I really thank heaven!I asked the Lord to take away my mental memory and He took it away entirely, so I am not weighed down), but I follow that description in Savitri without mentally knowing the sequence of the worlds, and these last few days I was in that Muddle of Falsehood (I told you last time), it was really painful, and I was tracking it down to the most tenuous vibrations, those that go back to the origin, to the moment when Truth could turn into Falsehoodhow it all happened. And it is so tenuous, almost imperceptible, that deformation, the original Deformation, that you t end to lose heart and you think, Its still really quite easy to topple over the slightest thing and you can still topple over into Falsehood, into Deformation. And yesterday, I had in my hands a passage from Savitri that was brought to meits a marvel, but its so sad, so miserable, oh, I could have cried (I dont easily cry).
  --
   Love ended early in hate, delight killed with pain,
   Truth into falsity grew and death ruled life.

0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   But I gave you your name because There are many people who are very, very different apparently and are in relation with very different aspects of the Mother, yet who all, for a reason which I know, will find the fullness of their being only when, Truth having been fulfilled on earth, divine Love will be able to manifest purely thats why I called you Satprem. And there are other people, whom I know very well, who appear to be at the other end (how can I put it?) of the realization of their character (they are entirely different in origin, entirely different in influence), and yet who have exactly the same character with regard to something else, which I will tell only when the time comes. And its only when divine Love can manifest in its absoluteness that they will have the fullness of their being. So that for the moment they have, like you, but for very different reasons, the feeling that things dont move, nothing gets done, nothing changes you know, that all your efforts are useless; or else, for a few who do not have a sufficiently developed higher mind, they dont have faith: they think, Oh, its all promises, but (vague gesture, up above).
   You are saved from that difficulty by the fact that up above you understand fully. But thats very rareyou should be infinitely grateful! (Mother laughs)
  --
   Yet has she more than any other the heart of the universal Mother. For her compassion is endless
   I cant see I am imagining more than seeing.
  --
   is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace.
   All this passage. I am sorry, my eyes have become When theres plenty of light I can see very well.
  --
   Imperial MAHESHWARI is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a spl endour beyond them. For she is the mighty and wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mothers eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she compreh ends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient and unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and the truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away from her into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet has she more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha6 and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
   Ganapati, or Ganesh: the son of the supreme Mother, god of material knowledge and wealth. He is represented with an elephant's head.

0 1964-01-08, #Agenda Vol 05, #The Mother, #Integral Yoga
   The far end of the Manifestation (assuming that there was a progressive descent there may have been one, I dont knowthere have been so many perceptions of what happened, sometimes contradictory, always incomplete and humanized), but if you consider the aspect of evolution, you t end to consider a far end from which you proceed to another far end (its obviously childish, but anyway), or an extreme way of being that grows towards the opposite Extreme Way of Being; well, what seems to me the blackest and most inert, the total negation of that to which we aspire, is what constitutes Falsehood.
   In other words, this is perhaps what I call Falsehood; because falsehood in the human way is always mixed with all kinds of things but Falsehood proper is this. It is the assertion that the Divine does not exist, Life does not exist, Light does not exist, Love does not exist, Progress does not existLight, Life, Love do not exist.3 A negative nothingness, a dark nothingness. And it may be this that clung to evolution and made Darkness, which denied Light, Death, which denied Life, and Hatred, Cruelty and all that, which denied Love but this is already diluted, its already in a diluted state, there has already been a mixture.

0 1964-01-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   Yet this dream is on the way to becoming a reality, and it is what we are endeavoring to do at the Sri Aurobindo Ashram, on a very small scale and in proportion to our limited means. The achievement is indeed far from being perfect but it is progressive; little by little we are moving towards our goal, which, we hope, we shall one day be able to show to the world as a practical and effective means of emerging from the present chaos to be born to a new life, more harmonious and truer.
   Kennedy was assassinated on November 22, 1963.

0 1964-01-25, #Agenda Vol 05, #The Mother, #Integral Yoga
   See (Mother takes out an appointment pad), all these are people announcing their coming and asking for appointmentsjust look! (an endless list)
   I could speed things up and prepare the Bulletin earlier?
  --
   For instance, with that dialogue with a materialist,1 my experience lasted for two days, for hours on end. So there were all the arguments and counterarguments. It was extremely interesting. But I didnt say what the arguments were. So Pavitra told me, It lacks life.
   But I find it full! The whole essence is there.

0 1964-01-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   This we could repeat to people endlessly, but it is extraordinarily true just now!
   To hold on and hold out.
  --
   And now its something as solid as cement (which means its material) and ab-so-lute-ly EVEN, you know, even, not one ripple of form, absolutely flat as a slab of marble, and without beginning or endlimitless, you cant see its end: its everywhere. Everywhere, and everywhere the same. Everywhere the same. A color like a sort of gray (a gray, the gray of Matter) that would contain a golden light, yet doesnt shine: it doesnt shine, it doesnt have a luminosity of its own, but it contains light. It doesnt radiate, it isnt luminous, yet its a gray with a golden light in it the gray of the most material Matter, of stone; gray, you know. But it contains that light: its not inert, not insensitive, not unconscious, yet it is MATTER.
   I have never seen that before.

0 1964-01-31, #Agenda Vol 05, #The Mother, #Integral Yoga
   Then, at the end, I put:
   So, wake up and collaborate.

0 1964-02-05, #Agenda Vol 05, #The Mother, #Integral Yoga
   That photograph was clearer than the others, less confusedit was clearer. And I looked at all the details, thinking, A pity the boxes werent open, the books could have been seen, it would have looked better. In other words, I looked at the photo attentively and saw all the details, the different intensities of shade and light: it wasnt just a passing glance. Then I went on looking up to the end of the book and gave it to someone to look at. Naturally, the first thing that someone said to me was, You dont quite get an impression of Paris. I said, True, but there was one photo that gave a very good impression of Paris: that of the bouquinistes on the banks of the Seine. He looked surprised; so I said, Of course! I took the book and started turning the pages. I turned all the pagesmy photo wasnt there! So I thought, Ive missed it (I was looking without my magnifying glass), I must have missed it. I took my magnifying glass, turned all the pages starting from the other end, very carefullynothing! No bouquinistes. I turned the pages a third time (Mother laughs), still no bouquinistes! I said to myself, Theres an aberration somewhere something that makes me turn two pages at a time or that veils my sight. So I said, All right, Ill look tomorrow morning, and I put the book aside.
   The next morning I was alone, concentrating I concentrated a lot, saying to myself, I do not want to be under an illusion, I do not want to be fooled by something. I had seen the photo as clearly as I saw it, I looked at it for several MINUTES. Which is to say that I am absolutely sure of what I saw.
  --
   See the end of this story in Ag enda IX, May 22, 1968.
   ***

0 1964-02-13, #Agenda Vol 05, #The Mother, #Integral Yoga
   I expected it a little. You cant think of such things in advance, but when I spoke to her I thought she was going to be pleasedoh, she almost flew into a rage! But in front of me, of course I looked at her and went like this (Mother lowers her thumb): it stopped. But once she had gone, it was the end!
   A jealous and vain character is hard to correct.
  --
   The result is that I have piles of letters with frightful insults: Liar, hypocrite. (Mother laughs) It isnt the first time, she has those fits now and then. But after this letter, I received a sort of inner comm and to make one last attempt, and I wrote to her that it was HER SOUL that had asked me to act as I did. Because when I entrusted this work to Sujata instead of her, I had a moment of hesitation, then I went within to find out, and her soul exerted a very strong pressure for me to act in that way. I had always seen, at every minute, that her aspiration was constantly tainted with that vanityshe always puts on an act for others and for herself. I was waiting patiently for that vanity to go, but her soul wasnt as patien thers is a very beautiful soul (thats the strange thing, you see, her soul is a very beautiful one), but at times she rejects it violently. So I wrote to tell her that now I had something serious to say to her, that it was her soul that had asked me to act in that way in order to break and conquer her egos vanity. She says, I dont want my ego, I dont want my ego but she identifies herself with it to such a degree that when she has those fits, she is the ego; when the fit is over, she clearly sees the difference. And at the end of my letter, I said, Now, it is up to you to choose between Truth and falsehoodit was a hurricane!
   I am waiting till its over.

0 1964-02-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   Like this, a pounding: you know, those machines that rise and fall and rise and fall. And there were scores and scores and scores of them it was endless.
   But then (laughing), this poor body was lying underneath! I even heard (although I was in trance), I heard my body letting out little cries, Ah! ah! Just a little ah!

0 1964-03-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   It seems to be an endless work.
   (long silence)

0 1964-03-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   But we must be patient. And we mustnt think that weve reached the goalwere still far from it! There is always the joy of the first step, the first step on the path: Ah, what a lovely path! (Mother laughs) We have to go right to the other end!
   (silence)

0 1964-03-11, #Agenda Vol 05, #The Mother, #Integral Yoga
   All our endeavour is to make this consciousness and this will govern our lives and action and organise all our activities. It is the way in which the Ashram has been created. Since 1926 when Sri Aurobindo retired and gave me full charge of it (at that time there were only two rented houses and a handful of disciples) all has grown up and developed like the growth of a forest, and each service was created not by any artificial planning but by a living and dynamic need. This is the secret of constant growth and endless progress. The present difficulties come chiefly from psychological resistances in the disciples who have not been able to follow the rather rapid pace of the sadhana and the yielding to the intrusion of mental methods which have corrupted the initial working.
   A growth and purification of the consciousness is the only remedy.

0 1964-03-25, #Agenda Vol 05, #The Mother, #Integral Yoga
   I am not saying its the cure, but its the only answer: to endure in calm and peace, endure in calm and peace.
   Then something will happen.

0 1964-04-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   Oh, mon petit, yesterday or the day before, I heard something I dont exactly know what it isit isnt music, I mean it isnt the notation of some musical instrument: its the notation of a vibration of I cant say, I didnt understand.2 But in it At first, you feel exactly as if you had entered a madhouse: its completely incoherent, disjointed, and everything is unexpected because there is no logicabsolutely nothing mental. So you go from one sound to another, without any transition, and your first impression is exactly like its madness. But if you listen, now and then theres a sound, which isnt the sound of a musical instrument absolutely wonderful! But it lasts one second. You would like it to continuepfft! gone. And now and then there is a voice, quite like the human voice, you can almost hear words, there seem to be wordswhich made me think that the sound of our voice has its origin elsewhere (below or above, I dont know; where those vibrations come from I cannot say). And after a while, I saw that something in the being [Mothers being] was I cant say interested, it was something that enjoyed it, that didnt exactly have a pleasant sensation, but almost felt a need for the unforeseen, an unforeseen beyond all that we can imagine: disjointed, no logic, no sense, nothing. It SOUNDS like chaos, but all of a sudden I felt it wasnt chaos, it responded to another law. And when it came towards the end, I really wanted it to go on for a long time.
   At first, you start laughing, you make fun of it, you giggle as if you were faced with something absolutely farcical. But now and then, oh! And youve hardly had the time to appreciate it when its already gonea marvel. A marvel: a sound the like of which I have never heard, which no instrument can produce.

0 1964-04-08, #Agenda Vol 05, #The Mother, #Integral Yoga
   And this poor body says to the Lord, Tell me! Tell me. If I am to last, if I am to live, thats fine, but tell me so I may endure. I dont care about suffering and I am ready to suffer, as long as this suffering isnt a sign given me that I should prepare to go. Thats how it is, thats how the body is. Of course, it could be expressed with other words, but thats it. When you suffer, for instance, when the body suffers, it wonders why, it asks, Is there something I have to endure and overcome in order to be ready to continue my work, or is it a more or less roundabout way to tell me that I am coming undone and I am going to disappear? Because it rightly says, My attitude would be differentif I am to go, well, Ill completely stop bothering about myself, or about whats going on or anything; if I am to stay, I will have courage and endurance, I wont budge.
   But it isnt even told that I havent yet been able to obtain a clear answer.

0 1964-07-15, #Agenda Vol 05, #The Mother, #Integral Yoga
   You cry out, you weep, you protest, you revolt. I will lead you right to the end in spite of yourself.
   When I wrote it, it was such a wonderful thing! We are all so silly, so ignorant, so stupid, we cry out and say, Oh! (people who believe in God), Oh, he is cruel, he is an implacable judgethey dont understand a thing! Its just the opposite! A goodness, an infinite grace that leads you there, just like that, right to the end, prrt! Straight.
   ***

0 1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   I said and wrote somewhere, Love is not sexual intercourse. Love is not attraction. Love is not and so on, and in the end I said, Love is an almighty vibration coming straight from the One.2 It was a first perception of That.
   But its a fantastic discovery, in the sense that once you have discovered it, it wont leave you no matter what happens. You may have your attention turned elsewhere while you are at work, as for instance last night when I had a quite symbolic activity: for an hour I went around all the Ashram rooms, and I wanted to find an armchair in a corner where I could sit down and do a certain inner workit was impossible! I went from room to room, and in every room there was a group of people, one or two people, or several groups of several people, each with a marvelous discovery, a marvelous invention, a marvelous projecteach one had brought the most marvelous thing he had! And each one wanted to show it to me and demonstrate it. So I was looking and looking (they were people I know; it must be the expression of their best thoughts: it was really full of a great goodwill [Mother laughs]), but there were scores and scores of them! I would simply look, say a word or two, then I would take a few steps in the hope of finding a solitary corner and an armchair in which I could do my work; and I was going from room to room, from room to room. It lasted an hour. One hour of invisible life is extremely long. I woke up, in other words, I emerged from that state without having been able to find an armchair! I woke up just as I said to myself, Its no use trying (there were corners with armchairs, but with so many people that it was impossible to go there), No use trying, itll be the same everywhere, its useless, Ill go back into myself, and as soon as I decided to go back into myself, it was over.

0 1964-07-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   Recently, on July 20, S. enters the hospital for the second operation. The American doctor keeps him two days, three days, then tells him, I cant, I wont run that risk. It seems that during those three months, he had operated on several people for whom it was also a second operation, on the other side, as for S., and all of them ended in hemorrhage, paralysis, or death. So the American doctor declared, I wont run the risk. S. replied, It doesnt matter to me, Id rather die than be crippled. But this American very cleverly told him, I wont do anything without the permission of your Mother! So they sent me a telegram saying that the American doctor refused to operate because it was too dangerous, and they asked for my opinion. I answered, No operation.
   At the same time, there was a telegram from E. (who wanted to be present at the operation), an exultant telegram saying that for her (E.), it was proof that S. would be cured not by surgery, but by a supramental intervention. She said it to S. too, who was rather unhappy (!) Anyway, he is coming back.

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   These last two nights (only at the end of the night, around 3 oclock), it was all the way down.
   But very often, the memory has gone, but an image remains. I very often have an image of Pandit Nehru, an image of Khrushchev, an image of a congress in Africa, recently an image in Burma, an image of the Court of England.

0 1964-08-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   So the first day, I was almost dazed; I was constantly groping for the way to do things. Yesterday, it was still strong. And this morning, suddenly I began to understand (what I call to understand is to have control), I understood: Ah, thats it! Because I was wondering, But what on earth does all this mean? How can I do my work? I remember, yesterday I had to see a host of people, people who arent close and whose atmosphere isnt good: it was very difficult, I had to keep a hold on myself, and I must have looked strange, very absent I was very far away, in a very deep consciousness, so that my body wouldnt be you know, that gave it discomfort of sortsdiscomfort, yesit was hard to bear. Yesterday the body was still that way the whole morning; towards evening it got better. But the night wasnt good, oh! In the night, I am always given a state of human consciousness to put right, one after another there are millions of them. And there are always all the images and events that illustrate that particular state of consciousness. At times, its very hard going: I wake up tired, as after a long period of work. And last night, thats how it was; its always the various, multiple ways which men have of complicating the original Simplicity: of turning a simple vibration into extremely complicated eventswhere the thing should be simple and flow naturally, there are endless complications, and such difficulties! Unbearable and insuperable difficulties. I dont know if you have experienced that: you want to go somewhere, but there are hindrances everywhere; you want to go out of a room, but there is no way out, or there is one, but you have to crawl on the ground under kinds of rocks and then something in the being refuses, No, I wont do it. And with a sense of insecurity, as if at any moment the thing could topple over and crush you. There are people who want to help you, but they cant do anything at all, they only make the complication still more complicated; you start on a road with the certainty of reaching a particular place, then all of a sudden, in the middle of it the road changes, everything changes, and you have your back to the place you wanted to go. All kinds of things like that. The symbolism of it is extremely clear. But then, it makes for a lot of work.
   Anyway, I got up in that state and began to wonder, Wont there be an end to it? Its always, always, always like that. And more and more I have an inner conviction that it isnt a thing you can obtain through effort and progressive transformationit would take millions of years! Its only the Grace. When the Lord decides, Its finished, now its going to be like that, it will be like that. Then you find rest and tranquillity.
   I offered Him my whole night and all the difficulties and all the complications, as I always do. Then a sort of Peace came into me, and in that Peace, I saw what it was and said, Thats odd! The center of the body consciousness isnt there anymore.
  --
   Otherwise, its endless!
   Everybody is falling ill.1 And for me, its the same thing: it isnt an illnessit isnt an illness, its a very strong action on the consciousnesses.

0 1964-08-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   Yes, I understand that very well; in other words, the heart cells t end to form a heart again, the liver cells to form a liver again, and so on. But I am up against this problem: here is an aggregate of cells making up this body; do they have a will for this body to continue, or? But when a body decomposes, the cells do not remain cells: the end is dust.
   Its only through the parents seed that the cell is formed again. After death, the body is reduced to dust.
  --
   So I dont mean to be pessimistic, but if it ends in a death, I will have wasted all my work.
   Not for the consciousness, naturallyall that is conscious remains conscious, eternally conscious but for the cells of the body, the work has to be done all over again.
  --
   But all this is the psychological plane, its very comfortable; as soon as you come down to Matter you feel the work is endless! You feel youre not moving forward and you dont even know what you should do to move forward. And when it becomes very acute, very tense like that, I invariably have an experience. But at the same time with the sensation that He is laughing, that Hes making fun of me: Youre still a child, you still need some playthings! So I am a good girl.
   It is clearly a transitional periodits interminable! If I start thinking and remembering what Sri Aurobindo saidhe said it would take 300 years. We have some time to wait, we neednt hurry.
  --
   We know nothing, we know nothing, nothing. All the rules Naturally, the inner experience and the inside are very fine, theres no question. But that sort of tension every minute in your every movement You know, to do EXACTLY what should be done, to say exactly what should be said the exact thing in every movement You must pay attention to everything, be tensed for everything: its a constant, constant tension. Or if you take the other attitude, trust the divine Grace and let the Lord take care of everything, isnt there a risk that it will end in the bodys disintegration? Rationally I know, but its the body that should know!
   When there is someone who has made the experiment and naturally has Wisdom, its so simple! Before, whenever there was the slightest difficulty, I didnt even need to say anything to Sri Aurobindo, everything would sort itself out. Now, I am the one who is doing the work, I have no one to turn to, no one has done it! So this, too, makes for a sort of tension.

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   And I have observed it in the bodys cells: they would seem to be forever in a hurry to do what they have to do for fear of not having the time to do it. So they do nothing properly. Clumsy people (there are people who bump into everything, their gestures are brusque and clumsy) have this to a high degreethis sort of haste to do things quickly, quickly, quickly. Yesterday, someone was complaining of rheumatic pains in his back and said to me, Oh, it makes me waste so much time, I do things so slowly! I said to him (Mother laughs), So what! He wasnt happy. You understand, to complain if you have pain means youre soft, thats all, but to say, Im wasting so much time, I do things so slowly! was the very clear picture of that haste in which people livethey hurtle through life where to? to end up in a crash!
   Whats the use?

0 1964-09-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   I saw two things, which were, so to speak, concomitant, or superimposed (they occupied the same space). One seemed to me to be what you wanted to write, the other seemed to me to be what you will write. It was the same book, but it was very differentvery, very different. Yet it was the same book. I even saw images, I saw scenes, I saw sentences and I saw almost the entire story (if it can be called a story). It was very interesting, because one was matt and concrete (there was a kind of hardness in it, it was precise), while the other was vibrant and still uncertain, and there were sparks of light in it that were calling down something, that were trying to make something desc end. And one was endeavoring to take the place of the other.1
   So I followed that very closely, and then, when the work was finished (gesture as of a screen being pulled up), it went away, as always.

0 1964-09-23, #Agenda Vol 05, #The Mother, #Integral Yoga
   From a certain point of view, its good, because W has never been able to see anything through to the end, its the first time he has persevered. From that point of view, its good for his character. But still, I found the amount fantastic! He has to do three lakhs of this, four lakhs1 of that, some six or seven hours of recitation a day. Its a lot. And then you have to remain sitting in the same position all the timehe should at least be allowed to do it walking.
   Yes, there was a time when I was doing it five to six hours a day.

0 1964-09-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   So you wonder, When will it come to an end? Theres always more and more and more of it. It is an actual demonstration of new disorders, new ways of seeing things. Its like new aspects of the world.
   I go there with full consciousness, I am entirely conscious, conscious with the totality of my consciousness, and I am an outwardly powerless witness of a lot of unbelievable things.
  --
   Ask your brother whether he has seen the different cases: for example, the case in which he had foreseen the end, but the patient was cured, or else the opposite case, in which he was counting on the patient being cured and he left his body; but especially the case (the more interesting one) in which medical science declares that you are incurable, and you get curedwhe ther he has observed cases of this sort and whether he can give examples. Of course, without jargon, simply describing what he has seen; I mean, what happened to the patient and how he came to be cured (that he cant know, but OUTWARDLY he can say what happened).
   Does he believe in the possibility of an intervention of another order?
  --
   (Towards the end of the conversation, an urgent letter from a disciple is brought to Mother. Mother laughs and, without reading the letter, scribbles her answer:)
   She already wrote to me the other day, shes upset because I cant read anymore! (I used to read Savitri aloud and she wanted to record me.) I told her, I cant read anymore, its not possible. So she wrote to me that I must make use of my Grace in order to cure my eyes!

0 1964-09-30, #Agenda Vol 05, #The Mother, #Integral Yoga
   W has come back from his Tantric courseafter having fallen ill! It seems X gave him a new mantra, which must be repeated in three periods of several lakhs each, and he told him, So far, none of those to whom I have given this mantra have been able to reach the end. And he warned him, You will be attacked in your thought, your feelings and your body. Sure enough, W got a fever, a sort of discomfort all over, and all kinds of suggestions that sprang up from below. I must say it left me pensive. To go and do battle with the adverse forces in their own domain, to provoke them, is indeed a peculiar method. I told W (and in any case Ill see to it that the other two periods dont go the same way) that I would keep those gentlemen at a distance.
   To go and seek them out in their own place, on their own ground, and fight them seems to me

0 1964-10-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   Recently (it began yesterday), something has cleared in the atmosphere. But there is still a long way to goa long, long way. I certainly feel it very long, we must endure. endure and endure. Thats the main impression: we must endure. And have endurance. The two absolutely indispensable things: keep a faith that nothing can shake, not even an apparently complete negation, even if you are suffering, even if you are miserable (the body, that is), even if you are tired endure. Hold on tight and endurehave endurance. There. With that, its all right.
   Some letters describing very interesting experiences People who had been deliberately refusing to understand they have yielded. Things of that sort. Things that werent moving, that were stubbornly stuck, you felt as if they would never moveall of a sudden, pop! gone. Only what spoils everything is the sort of haste people have to get a visible result. That spoils everything. One shouldnt think about results.
  --
   The most material consciousness, the most material mind, is in the habit of having to be whipped into acting, into making effort and moving forward, otherwise its tames. So then, if it imagines, it always imagines the difficultyalways the obstacle, always the opposition, always the difficulty and that slows down the movement terribly. So it needs very concrete, very tangible and VERY REPEATED experiences to be convinced that behind all its difficulties, there is a Grace; behind all its failures, there is the Victory; behind all its pain and suffering and contradictions, there is Ananda. Of all the efforts, this is the one that has to be repeated most often: you are constantly forced to stop, put an end to, drive away, convert a pessimism, a doubt or a totally defeatist imagination.
   I am speaking exclusively of the material consciousness.
  --
   The whole thing is to endure endure and endure.
   Sri Aurobindo said it several times, in various forms: endure and you will conquer. Bearbear and you will vanquish.
   The triumph belongs to the most enduring.
   And then (Mother points to her own body), this seems to be the lesson for these aggregates (bodies, you know, seem to me to be simply aggregates). And as long as there is, behind, a will to keep this together for some reason or other, it stays together, but These last few days (yesterday or the day before), there was this: a sort of completely decentralized consciousness (I am always referring to the physical consciousness, of course, not at all to the higher consciousness), a decentralized consciousness that happened to be here, there, there, in this body, that body (in what people call this person and that person, but that notion doesnt quite exist anymore), and then there was a kind of intervention of a universal consciousness in the cells, as though it were asking these cells what their reason was for wanting to retain this combination (if we may say so) or this aggregate while in fact making them understand or feel the difficulties that come, for example, from the number of years, wear and tear, external difficultiesfrom all the deterioration caused by friction, wear and tear. But they seemed to be perfectly indifferent to that! The response of the cells was interesting enough, in the sense that they seemed to attach importance ONLY TO THE CAPACITY TO REMAIN IN CONSCIOUS CONTACT WITH THE HIGHER FORCE. It was like an aspiration (not formulated in words, naturally), and like a what in English they call yearning, a longing for that Contact with the divine Force, the Force of Harmony, the Force of Truth and the Force of Love, and [the cells response was] that because of that, they valued the present combination.

0 1964-10-10, #Agenda Vol 05, #The Mother, #Integral Yoga
   There, mon petit, we must endure.
   Mother may be alluding in particular to the follies of American youth.

0 1964-10-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   When I was there at the Playground,1 after ten minutes (that was probably because of my presence), all the little children were deeply asleep, and as it isnt cold and they were lying on mats, they would sleep there quietly till the end of the show.
   True, at that time films were shown only once a week. Nowadays, you know how it is, its the competitiveness: everyone wants to bring films. So one turned to the French embassy, another turned to the British embassy, another to the American embassy, another to the Russian, German, Italian embassies. From all the embassies, theyre pouring in. And how do you make a choice? How do you decide without hurting one or the other? Before, it was agreed that films would be shown only on Saturday, so that on Sunday morning they could get up an hour later if they felt sleepy. Now, in effect, it takes place two or three times a week. But thats the fault of these people! Everyone took pride in bringing films from his embassy. How can you refuse some and accept others?
  --
   Maybe maybe if there is a symbolic being (its what I am beginning to ask myself), if there is a symbolic being who has the power (it takes a great deal of endurance!), the power to CONTAIN the representation of all those disorders and to work on that symbolic representation, it must help the whole. Because if an entire human way of being has to change for the Victory to be won, its going to take millions of years! That may be why there are symbolic beings.
   Thats what I am now asking myself.
  --
   This is really (as far as I know) the new thing Sri Aurobindo has brought. Not only the idea that its possible, but that its the true solution, and the idea that we can start now. I am not saying well reach the end now, I dont know, but the idea is that we can begin right now, the time has come when we can begin, and its the only true solution, the other solution is no solutionwell, it was a necessary experiment in the universal march, but flight is no solution: the solution is Victory. And the time has come when we can try.
   All ordinary common sense (which is still triumphant in this world) tells me, What illusions you nurse, my child! You arrange things to your satisfaction, youre sugarcoating the pill for yourself, and so on, it comes like that, regularly, in waves. Well its also part of the problem. But a time will come when certain truths will be acknowledged as true and no longer disputed; then the Work will be easier. But in order to get there, there has to be at least a beginning of experience, a beginning of realization that enables you to say, But here is the proof.

0 1964-10-30, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its very narrow. Do you know mountain roads? All of a sudden, you come to a corner, a sharp turn, and you cant see the other sidebelow is a precipice, behind is the rock and the path it would seem to have grown narrower in order to turn the corner, its become quite narrow. Ive encountered that in the mountainsoften. And now, I feel we are turning the corner; but we are beginning to turn it, in the sense that we are beginning to see the other side, and the consciousness (always the body consciousness) is on the verge of a bedazzlement, like the first glimpses of something marvelousnot positively unexpected because that is what we wanted, but truly marvelous. And at the same time, there is that old habit of meeting difficulties at every step, of receiving blows at every step, the habit of a painful labor, which takes away the spontaneousness of an unalloyed joy; it gives a sort of not a doubt that things will be that way, but you wonder, Has it already come? Have we reached the end? and you dont dare think you have reached the end. That attitude, naturally, isnt favorable, it still belongs to the domain of the old reason; but it receives support from the usual recomm endations: You shouldnt give free rein to wild imaginings and hopes, you should be very level-headed, very patient, very slow to get carried away. So there is an alternation of a sort of crouching, timorously moving forward step by step in order not to slide down into the hole, and a glorious sense of wonder: Oh, are things really that way?!
   This has been the bodys feeling for three or four days.
  --
   That, too, the body knows, and it doesnt protest that goes without saying, its the way things are. But it prolongs the work considerably. Probably there will be a corresponding endurance. Because there is neither regret nor revolt nor fatigue; really, the body is ready to be very happy, all it wants is to be very happyit dare not be yet, thats the only point. Its something it dare not be: Are things are they really as good as that! It dare not. But its very happy: I have no cause for complaint, everything is fine; there are difficulties, but without difficulties there is no progress.
   Yes, what it still has is the fear of joynot positively fear, but a timidity in the face of joy. Sometimes waves of an intense Bliss come to it, waves of Ananda, in which all the cells begin to swell with a joyous golden light, and then its as if one dared notone dare not. Thats the difficulty.
  --
   That sort of quiet satisfaction which it feels, now it feels it even when there are sharp pains, with the trusting feeling that its all with a view to transformation and progress and the future Realization. It no longer worriesit no longer worries at all, it no longer frets at all, it no longer even has the sense of the effort to be made in order to endure: theres a smile.
   But the glimpses of the True Thing, all of a sudden, are so wonderful that Only, the gap between the present state and THAT is still wide, and it seems that for THAT to settle in once and for all, It must become natural.

0 1964-11-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   The first time it came was the day before yesterday; I was resting (after lunch I rest for half an hour), and at the end of my rest, suddenly I see myself I see myself standing near my bed, very tall, with a magnificent dress, and with someone dressed in white beside me. And I saw this just when I seemed about to faint: I was at once the person standing and the person on the bed who was watching, and at the same time I felt that thing flowing downward, flowing downward from the head the head empties completely. And the person standing smiled, while the person in the bed wondered, What! I am fainting but I am in my bed! There. And as it was time for me to wake up (that is, to return to the outer consciousness), I came back.
   And I was left with this problem: who was standing there? Very tall, with a spl endid dress, and then a person (who was a human person, but much shorter), a white person beside me, all white. And just when I become conscious of this, when I see this, the head empties completely of something, and the face of the person standing (who was me) smiles. And then, the other part of me that was lying down in my bed said, What! Its odd, I am fainting; how is it that I am fainting?I am in my bed!
  --
   At the end of the conversation, Mother consults her appointment book:
   Theres a crush of people. I ought to have some peace.

0 1964-11-21, #Agenda Vol 05, #The Mother, #Integral Yoga
   God knows, never, not one minute in my life, even when things were the darkest, the blackest, the most negative, the most painful, not once did the thought come, I would like to die. And ever since I had the experience of psychic immortality, the immortality of consciousness, that is, in 1902 or 3, or 4 at the latest (sixty years ago now), all fear of death went away. Now the bodys cells have the sense of their immortality. There was also a time when I almost had a sort of curiosity about death; it was satisfied by my two experiences in which, according to the surface illusion, my body was dead, while, within, I had a wonderfully intense life (the first time, it was in the vital, the other time, way up above2). So that even that curiosity (I cant call it curiosity), even that question is no longer asked by the cells. But the possibility does present itself: according to the ordinary outer logic, if this isnt transformed, it must necessarily come to an end. And always, always, I receive the same answer, which isnt an answer with words, but an answer with a knowledge (how can I put it?), a FACTUAL knowledge: Its no solution. To say things in quite a banal way, this is the answer: Its no solution.
   So we are after another solution, since death isnt considered to be a solution. And its obvious that it is no solution.

WORDNET



--- Overview of noun end

The noun end has 14 senses (first 11 from tagged texts)
                    
1. (35) end, terminal ::: (either extremity of something that has length; "the end of the pier"; "she knotted the end of the thread"; "they rode to the end of the line"; "the terminals of the anterior arches of the fornix")
2. (31) end, ending ::: (the point in time at which something ends; "the end of the year"; "the ending of warranty period")
3. (23) end, last, final stage ::: (the concluding parts of an event or occurrence; "the end was exciting"; "I had to miss the last of the movie")
4. (22) goal, end ::: (the state of affairs that a plan is intended to achieve and that (when achieved) terminates behavior intended to achieve it; "the ends justify the means")
5. (13) end ::: (a final part or section; "we have given it at the end of the section since it involves the calculus"; "Start at the beginning and go on until you come to the end")
6. (6) end, destruction, death ::: (a final state; "he came to a bad end"; "the so-called glorious experiment came to an inglorious end")
7. (5) end ::: (the surface at either extremity of a three-dimensional object; "one end of the box was marked `This side up'")
8. (3) end ::: ((football) the person who plays at one end of the line of scrimmage; "the end managed to hold onto the pass")
9. (2) end ::: (a boundary marking the extremities of something; "the end of town")
10. (1) end ::: (one of two places from which people are communicating to each other; "the phone rang at the other end"; "both ends wrote at the same time")
11. (1) end ::: (the part you are expected to play; "he held up his end")
12. conclusion, end, close, closing, ending ::: (the last section of a communication; "in conclusion I want to say...")
13. end, remainder, remnant, oddment ::: (a piece of cloth that is left over after the rest has been used or sold)
14. end ::: ((American football) a position on the line of scrimmage; "no one wanted to play end")

--- Overview of verb end

The verb end has 4 senses (first 3 from tagged texts)
                      
1. (53) end, stop, finish, terminate, cease ::: (have an end, in a temporal, spatial, or quantitative sense; either spatial or metaphorical; "the bronchioles terminate in a capillary bed"; "Your rights stop where you infringe upon the rights of other"; "My property ends by the bushes"; "The symphony ends in a pianissimo")
2. (29) end, terminate ::: (bring to an end or halt; "She ended their friendship when she found out that he had once been convicted of a crime"; "The attack on Poland terminated the relatively peaceful period after WW I")
3. (10) end, terminate ::: (be the end of; be the last or concluding part of; "This sad scene ended the movie")
4. end ::: (put an end to; "The terrible news ended our hopes that he had survived")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun end

14 senses of end                            

Sense 1
end, terminal
   => extremity
     => region, part
       => location
         => object, physical object
           => physical entity
             => entity

Sense 2
end, ending
   => point, point in time
     => measure, quantity, amount
       => abstraction, abstract entity
         => entity

Sense 3
end, last, final stage
   => ending, conclusion, finish
     => happening, occurrence, occurrent, natural event
       => event
         => psychological feature
           => abstraction, abstract entity
             => entity

Sense 4
goal, end
   => content, cognitive content, mental object
     => cognition, knowledge, noesis
       => psychological feature
         => abstraction, abstract entity
           => entity

Sense 5
end
   => part, section, division
     => concept, conception, construct
       => idea, thought
         => content, cognitive content, mental object
           => cognition, knowledge, noesis
             => psychological feature
               => abstraction, abstract entity
                 => entity

Sense 6
end, destruction, death
   => state
     => attribute
       => abstraction, abstract entity
         => entity

Sense 7
end
   => surface
     => boundary, bound, bounds
       => extremity
         => region, part
           => location
             => object, physical object
               => physical entity
                 => entity

Sense 8
end
   => lineman
     => football player, footballer
       => athlete, jock
         => contestant
           => person, individual, someone, somebody, mortal, soul
             => organism, being
               => living thing, animate thing
                 => whole, unit
                   => object, physical object
                     => physical entity
                       => entity
             => causal agent, cause, causal agency
               => physical entity
                 => entity
       => player, participant
         => contestant
           => person, individual, someone, somebody, mortal, soul
             => organism, being
               => living thing, animate thing
                 => whole, unit
                   => object, physical object
                     => physical entity
                       => entity
             => causal agent, cause, causal agency
               => physical entity
                 => entity

Sense 9
end
   => boundary, bound, bounds
     => extremity
       => region, part
         => location
           => object, physical object
             => physical entity
               => entity

Sense 10
end
   => topographic point, place, spot
     => point
       => location
         => object, physical object
           => physical entity
             => entity

Sense 11
end
   => contribution, part, share
     => attempt, effort, endeavor, endeavour, try
       => activity
         => act, deed, human action, human activity
           => event
             => psychological feature
               => abstraction, abstract entity
                 => entity

Sense 12
conclusion, end, close, closing, ending
   => section, subdivision
     => writing, written material, piece of writing
       => written communication, written language, black and white
         => communication
           => abstraction, abstract entity
             => entity
     => music
       => auditory communication
         => communication
           => abstraction, abstract entity
             => entity

Sense 13
end, remainder, remnant, oddment
   => piece of cloth, piece of material
     => piece
       => part, portion
         => object, physical object
           => physical entity
             => entity
     => fabric, cloth, material, textile
       => artifact, artefact
         => whole, unit
           => object, physical object
             => physical entity
               => entity

Sense 14
end
   => lineman
     => position
       => role
         => activity
           => act, deed, human action, human activity
             => event
               => psychological feature
                 => abstraction, abstract entity
                   => entity


--- Hyponyms of noun end

7 of 14 senses of end                        

Sense 1
end, terminal
   => bitter end
   => bitthead
   => heel
   => point
   => pole, magnetic pole
   => railhead
   => terminus
   => yardarm
   => nerve ending, nerve end
   => telomere
   => heel
   => end point, endpoint, termination, terminus
   => finish, destination, goal
   => tip

Sense 2
end, ending
   => death, last
   => death, dying, demise
   => period
   => year-end
   => stopping point, finale, finis, finish, last, conclusion, close
   => cease
   => fag end, tail, tail end
   => last gasp
   => termination, expiration, expiry
   => terminus ad quem, terminal point, limit

Sense 3
end, last, final stage
   => endgame, end game
   => endgame, end game
   => homestretch
   => passing

Sense 4
goal, end
   => aim, object, objective, target
   => bourn, bourne
   => end-all
   => destination, terminus
   => no-goal
   => purpose, intent, intention, aim, design
   => intention

Sense 8
end
   => split end
   => tight end

Sense 12
conclusion, end, close, closing, ending
   => anticlimax, bathos
   => epilogue, epilog
   => epilogue, epilog
   => peroration
   => finale, coda

Sense 13
end, remainder, remnant, oddment
   => fag end


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun end

14 senses of end                            

Sense 1
end, terminal
   => extremity

Sense 2
end, ending
   => point, point in time

Sense 3
end, last, final stage
   => ending, conclusion, finish

Sense 4
goal, end
   => content, cognitive content, mental object

Sense 5
end
   => part, section, division

Sense 6
end, destruction, death
   => state

Sense 7
end
   => surface

Sense 8
end
   => lineman

Sense 9
end
   => boundary, bound, bounds

Sense 10
end
   => topographic point, place, spot

Sense 11
end
   => contribution, part, share

Sense 12
conclusion, end, close, closing, ending
   => section, subdivision

Sense 13
end, remainder, remnant, oddment
   => piece of cloth, piece of material

Sense 14
end
   => lineman




--- Coordinate Terms (sisters) of noun end

14 senses of end                            

Sense 1
end, terminal
  -> extremity
   => boundary, bound, bounds
   => end, terminal
   => extreme point, extreme, extremum
   => limit

Sense 2
end, ending
  -> point, point in time
   => distance
   => date, particular date
   => deadline
   => arrival time, time of arrival
   => departure time, time of departure
   => midterm
   => term, full term
   => midterm
   => moment, minute, second, instant
   => run-time
   => beginning, commencement, first, outset, get-go, start, kickoff, starting time, showtime, offset
   => middle
   => end, ending
   => phase, phase angle
   => show time
   => then

Sense 3
end, last, final stage
  -> ending, conclusion, finish
   => end, last, final stage
   => result, resultant, final result, outcome, termination
   => foregone conclusion, matter of course
   => destruction, demolition, wipeout
   => omega, Z
   => stop, halt
   => victory, triumph
   => defeat, licking

Sense 4
goal, end
  -> content, cognitive content, mental object
   => tradition
   => object
   => food, food for thought, intellectual nourishment
   => noumenon, thing-in-itself
   => universe, universe of discourse
   => topic, subject, issue, matter
   => issue
   => idea, thought
   => kernel, substance, core, center, centre, essence, gist, heart, heart and soul, inwardness, marrow, meat, nub, pith, sum, nitty-gritty
   => wisdom
   => representation, mental representation, internal representation
   => belief
   => unbelief, disbelief
   => heresy, unorthodoxy
   => goal, end
   => education
   => experience
   => acculturation, culture
   => lore, traditional knowledge
   => ignorance
   => knowledge domain, knowledge base, domain
   => metaknowledge

Sense 5
end
  -> part, section, division
   => frame
   => beginning
   => middle
   => end
   => high point
   => component, constituent, element, factor, ingredient
   => chukker, chukka
   => inning, frame
   => game
   => turn, bout, round
   => first period
   => second period
   => final period
   => half
   => period
   => quarter
   => over

Sense 6
end, destruction, death
  -> state
   => feeling
   => skillfulness
   => cleavage
   => medium
   => ornamentation
   => condition
   => condition, status
   => conditionality
   => ground state
   => nationhood
   => situation, state of affairs
   => relationship
   => relationship
   => tribalism
   => utopia
   => dystopia
   => wild, natural state, state of nature
   => isomerism
   => degree, level, stage, point
   => office, power
   => status, position
   => being, beingness, existence
   => nonbeing
   => death
   => employment, employ
   => unemployment
   => order
   => disorder
   => hostility, enmity, antagonism
   => conflict
   => illumination
   => freedom
   => representation, delegacy, agency
   => dependence, dependance, dependency
   => motion
   => motionlessness, stillness, lifelessness
   => dead letter, non-issue
   => action, activity, activeness
   => inaction, inactivity, inactiveness
   => temporary state
   => imminence, imminency, imminentness, impendence, impendency, forthcomingness
   => readiness, preparedness, preparation
   => flux, state of flux
   => kalemia
   => enlargement
   => separation
   => union, unification
   => maturity, matureness
   => immaturity, immatureness
   => grace, saving grace, state of grace
   => damnation, eternal damnation
   => omniscience
   => omnipotence
   => perfection, flawlessness, ne plus ultra
   => integrity, unity, wholeness
   => imperfection, imperfectness
   => receivership
   => ownership
   => obligation
   => end, destruction, death
   => revocation, annulment
   => merchantability
   => turgor
   => homozygosity
   => heterozygosity
   => neotony
   => plurality
   => polyvalence, polyvalency
   => polyvalence, polyvalency, multivalence, multivalency
   => paternity
   => utilization

Sense 7
end
  -> surface
   => interface
   => hard palate
   => palate, roof of the mouth
   => side, face
   => celestial sphere, sphere, empyrean, firmament, heavens, vault of heaven, welkin
   => end
   => inside, interior
   => outside, exterior
   => substrate, substratum
   => wave front, wavefront
   => photosphere

Sense 8
end
  -> lineman
   => center, snapper
   => end
   => guard
   => tackle

Sense 9
end
  -> boundary, bound, bounds
   => hairline
   => frontier
   => heliopause
   => boundary line, border, borderline, delimitation, mete
   => bourn, bourne
   => district line
   => county line
   => city line
   => edge, border
   => end
   => limit, demarcation, demarcation line
   => outline, lineation
   HAS INSTANCE=> Rubicon
   => surface
   HAS INSTANCE=> Mohorovicic discontinuity, Moho
   => shoreline

Sense 10
end
  -> topographic point, place, spot
   => grave, tomb
   => junction
   => birthplace, place of birth
   => polling place, polling station
   => end
   => hiding place
   => high, heights
   => hole-in-the-wall
   => holy place, sanctum, holy
   => mecca
   => nesting place
   => overlook
   => peak, crown, crest, top, tip, summit
   => rendezvous
   => scour
   => service area
   => showplace
   => solitude
   => stop
   => target, target area
   => pool, puddle
   => zone

Sense 11
end
  -> contribution, part, share
   => end

Sense 12
conclusion, end, close, closing, ending
  -> section, subdivision
   => lead, lead-in, lede
   => canto
   => above
   => sports section
   => article, clause
   => book
   => chapter
   => episode
   => spot
   => spot
   => insert
   => introduction
   => narration
   => conclusion, end, close, closing, ending
   => passage
   => mezuzah, mezuza
   => sura
   => exposition
   => obbligato, obligato
   => recapitulation
   => development

Sense 13
end, remainder, remnant, oddment
  -> piece of cloth, piece of material
   => bib
   => chamois cloth
   => dishrag, dishcloth
   => drop cloth
   => dustcloth, dustrag, duster
   => dust cover, dust sheet
   => end, remainder, remnant, oddment
   => gore, panel
   => groundsheet, ground cloth
   => guimpe
   => gusset, inset
   => handkerchief, hankie, hanky, hankey
   => liner, lining
   => lungi, lungyi, longyi
   => patch
   => placket
   => rag, shred, tag, tag end, tatter
   => sail, canvas, canvass, sheet
   => swatch
   => towel
   => train

Sense 14
end
  -> lineman
   => center
   => guard
   => tackle
   => end




--- Grep of noun end
addend
arthurian legend
augend
back end
backbend
be-all and end-all
be all and end all
becket bend
bend
best friend
big bend
bitter end
blend
blind bend
bookend
box end wrench
boyfriend
butt end
carrick bend
closed-end fund
closed-end investment company
dead-end street
dead end
demavend
dividend
end
end-all
end-plate
end game
end man
end matter
end of the world
end organ
end point
end product
end run
end user
endaemonism
endameba
endamoeba
endamoeba histolytica
endamoebidae
endangered species
endangerment
endarterectomy
endarteritis
endearment
endeavor
endeavour
endecott
endemic
endemic disease
endemic typhus
endemism
enderby land
endgame
endicott
ending
endive
endlessness
endoblast
endocarditis
endocardium
endocarp
endocervicitis
endocranium
endocrine
endocrine gland
endocrine system
endocrinologist
endocrinology
endoderm
endodontia
endodontics
endodontist
endoergic reaction
endogamy
endogen
endogenous depression
endogeny
endolymph
endometrial cancer
endometrial carcinoma
endometriosis
endometritis
endometrium
endomorph
endomorphy
endomycetales
endoneurium
endonuclease
endoparasite
endoplasm
endoprocta
endorphin
endorsement
endorsement in blank
endorser
endoscope
endoscopy
endoskeleton
endosperm
endospore
endospore-forming bacteria
endosteum
endothelial myeloma
endothelium
endothermic reaction
endotoxin
endotracheal tube
endowment
endowment fund
endowment insurance
endozoan
endplate
endpoint
endurance
endurance contest
endurance riding
enduringness
equalizing dividend
evolutionary trend
ex-boyfriend
extra dividend
fag end
fiend
fisherman's bend
francis everett townsend
friend
front end
gable end
girlfriend
godsend
hairpin bend
hawser bend
hind end
knee bend
lady friend
lagend
lease-lend
legend
loan-blend
loanblend
loose end
mend
minuend
motor end plate
nerve end
next friend
open-end credit
open-end fund
open-end investment company
open-end wrench
pen-friend
prebend
pretend
rear end
reverend
schoolfriend
scrag end
sheet bend
south bend
split end
sticky end
stipend
stock dividend
subtrahend
tag end
tail end
tight end
townsend
trend
urban legend
very reverend
war to end war
weekend
west end
year-end
zend



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Wikipedia - Abortion -- Ending of a pregnancy before a fetus can survive outside the uterus
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Wikipedia - Absolute Radio -- British Independent National Radio station
Wikipedia - Abstract art -- Art with a degree of independence from visual references in the world
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Wikipedia - Abu Bakr -- First Muslim Caliph and the best friend/companion of the Prophet Muhammad
Wikipedia - Abycendaua duplicata -- Genus of beetles
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Wikipedia - Acacia koa -- Species of flowering tree in the pea family endemic to the Hawaiian Islands
Wikipedia - Acadians -- Descendants of the 17th-century French colonists who settled in Acadia
Wikipedia - Acanthophippium splendidum -- Species of plant
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Wikipedia - Accabonac Harbor -- A harbor off [[Gardiners Bay]] in the U.S. state of New York at the eastern end of Long Island
Wikipedia - Account Rendered (1932 film) -- 1932 film
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Wikipedia - Acharya Narendra Deva University of Agriculture and Technology -- University in Kumarganj, Uttar Pradesh India
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Wikipedia - Achilles tendon -- Tendon at the back of the lower leg
Wikipedia - Acid1 -- Online HTML rendering test
Wikipedia - Acid2 -- Online HTML rendering test
Wikipedia - Acid3 -- Online HTML rendering test
Wikipedia - Acid strength -- Measure of the tendency of an acid to dissociate
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Wikipedia - A Communication to My Friends
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Wikipedia - Addend
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Wikipedia - Adenanthos barbiger -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos cygnorum -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Adenanthos dobagii -- Species of shrub in the family Proteaceae endemic to southwestern Australia
Wikipedia - Adenanthos dobsonii -- Species of flowering plant from the family Proteaceae endemic to Western Australia
Wikipedia - Adenanthos ellipticus -- Flowering plant from the family Proteaceae endemic to Western Australia
Wikipedia - Adenanthos filifolius -- Species of shrub endemic to southwest Western Australia
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Wikipedia - Aeterna Dei sapientia -- 1961 encyclical on the unity of Christendom
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Wikipedia - Banksia dallanneyi var. dallanneyi -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia dallanneyi var. mellicula -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia densa var. densa -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia densa var. parva -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia echinata -- Species of shrub in the family Proreaceae endemic to Western Australia
Wikipedia - Banksia elderiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia elegans -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia epimicta -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia erythrocephala var. erythrocephala -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia fasciculata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia fraseri var. fraseri -- Variety in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia fuscobractea -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia gardneri -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia grossa -- A shrub in the family Proteaceae endemic to Southwest Australia
Wikipedia - Banksia idiogenes -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia ilicifolia -- A tree in the family Proteaceae endemic to southwest Western Australia
Wikipedia - Banksia incana -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia insulanemorecincta -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia ionthocarpa subsp. ionthocarpa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia kippistiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia lanata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia lepidorhiza -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia littoralis -- Species of tree in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia lullfitzii -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia meganotia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia meisneri subsp. ascendens -- Subspecies of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia meisneri -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia micrantha -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia mimica -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia nobilis subsp. nobilis -- Subspeciesof plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia nobilis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia octotriginta -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia pallida -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia platycarpa -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia plumosa subsp. plumosa -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia polycephala -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Banksia porrecta -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia prolata subsp. archeos -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia prolata subsp. calcicola -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia prolata subsp. prolata -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia proteoides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia pseudoplumosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia pteridifolia subsp. pteridifolia -- Subspecies in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia pulchella -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia purdieana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia recurvistylis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia rosserae -- Species of shrub in the family Proteaceae endemic to inland Western Australia
Wikipedia - Banksia rufa subsp. chelomacarpa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. flavescens -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. magna -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. obliquiloba -- Subspecies of plant in the family Proteacea eendemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. pumila -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. rufa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia rufa subsp. tutanningensis -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia serratuloides subsp. serratuloides -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia shanklandiorum -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia shuttleworthiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia splendida subsp. macrocarpa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia splendida subsp. splendida -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia squarrosa subsp. squarrosa -- Subspecies of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia stuposa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia subpinnatifida var. subpinnatifida -- Variety of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia subpinnatifida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia tenuis var. reptans -- Variety of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia tenuis var. tenuis -- Varietyof plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia tenuis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia tortifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia tricuspis -- Species of shrub or small tree in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Banksia tridentata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia trifontinalis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia undata var. splendens -- Variety of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia undata var. undata -- Variety of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia undata -- Species of shrub in the family Proteaceae endemic to Western Australia.
Wikipedia - Banksia vestita -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia victoriae -- Species of shrub or tree in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia wonganensis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia xylothemelia -- Species of shrub in the family Proteaceae endemic to southern Western Australia
Wikipedia - Banner blindness -- Tendency to ignore banner-size notices
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Wikipedia - Barbiturate dependence
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Wikipedia - Bartender
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Wikipedia - Batman: Dead End -- 2003 film by Sandy Collora
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Wikipedia - Bell-Magendie law
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Wikipedia - Bury a Friend -- 2019 single by Billie Eilish
Wikipedia - Business route -- Short special route connected to a parent numbered highway at its beginning, then routed through the central business district of a nearby city or town, and finally reconnecting with the same parent numbered highway again at its end
Wikipedia - Buster Henderson -- West Indian cricket umpire
Wikipedia - Buttered toast phenomenon -- Tendency of bread to land butter-side down
Wikipedia - Buttermilk Crispy Tenders -- Food sold by the fast food chain McDonald's
Wikipedia - Buy Bye Beauty -- 2001 documentary film directed by PM-CM-%l Hollender
Wikipedia - Byam Shaw School of Art -- Independent art school in London, England
Wikipedia - Byju Raveendran -- Founder and CEO of BYJU's
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Wikipedia - Byron Shire Echo -- Australian weekly independent compact newspaper
Wikipedia - Byron W. Bender -- American linguist
Wikipedia - Byzantine Calendar
Wikipedia - Byzantine calendar -- The calendar used by the Eastern Orthodox Church from c. 691 to 1728
Wikipedia - Byzantine dress -- Clothing and fashion trends of the Byzantine Empire
Wikipedia - C418 -- German independent musician, composer and sound engineer
Wikipedia - C5-convertase -- Serine protease that plays key role in the innate immunity. It participates in the complement system ending with cell death.
Wikipedia - Ca2+/calmodulin-dependent protein kinase II
Wikipedia - Cable Street -- Street in the East End of London, England
Wikipedia - Caboose -- Crew car on the end of trains
Wikipedia - Cactus High School -- High school in Glendale, Arizona
Wikipedia - Cadence -- Melodic and/or harmonic configuration at the end of a phrase, section, or piece of music
Wikipedia - Cadwallader Wolseley -- An Irish Anglican priest: Archdeacon of Glendalough from 1862 until his death
Wikipedia - Cafe de Paris (London) -- Nightclub in the West End of London, England
Wikipedia - Caffeine dependence
Wikipedia - Cage Contender -- Mixed martial arts promoter based in Belfast
Wikipedia - Caladbolg -- Legendary sword of Fergus mac Roich
Wikipedia - Calallen Independent School District -- School district in Corpus Christi, Texas, United States
Wikipedia - Calcific tendinitis -- Disorder characterized by deposits of hydroxyapatite in any tendon of the body
Wikipedia - Calcium channel, voltage-dependent, L type, alpha 1C subunit
Wikipedia - Calendar (Apple) -- Personal calendar application for macOS and iOS by Apple Inc.
Wikipedia - Calendar-based contraceptive methods -- Methods of estimating a woman's fertility
Wikipedia - Calendar date
Wikipedia - Calendar effect -- A difference in the market or economy behavior related to calendar cycles.
Wikipedia - Calendar era
Wikipedia - Calendar Girls (2015 film) -- 2015 film by Madhur Bhandarkar
Wikipedia - Calendaring software
Wikipedia - Calendar Man
Wikipedia - Calendar of saints (Anglican Church of Australia)
Wikipedia - Calendar of saints (Anglican Church of Canada)
Wikipedia - Calendar of saints (Anglican Church of Korea) -- List of Calendar of saints for Anglican Church of Korea
Wikipedia - Calendar of saints (Anglican Church of Southern Africa)
Wikipedia - Calendar of saints (Anglican)
Wikipedia - Calendar of saints (Armenian Apostolic Church)
Wikipedia - Calendar of saints (Church of England)
Wikipedia - Calendar of saints (Church of the Province of Melanesia)
Wikipedia - Calendar of saints (Episcopal Anglican Church of Brazil)
Wikipedia - Calendar of saints (Episcopal Church in the United States of America)
Wikipedia - Calendar of saints (Episcopal Church) -- Calendar of saints in the Episcopal Church
Wikipedia - Calendar of saints (Hong Kong Sheng Kung Hui)
Wikipedia - Calendar of Saints (Lutheran)
Wikipedia - Calendar of saints (Lutheran)
Wikipedia - Calendar of saints (Roman Catholic)
Wikipedia - Calendar of saints (Scottish Episcopal Church)
Wikipedia - Calendar of Saints
Wikipedia - Calendar of saints -- Christian liturgical calendar celebrating saints
Wikipedia - Calendar of the saints
Wikipedia - Calendar reform -- Significant revision of a calendar system
Wikipedia - Calendar round
Wikipedia - Calendar (stationery)
Wikipedia - Calendar -- A system for organizing the days of year.
Wikipedia - Calendar (Windows)
Wikipedia - Calendasco
Wikipedia - Calendering (textiles) -- Finishing process that uses rollers to produce a surface effect on fabric, paper, or plastic film
Wikipedia - Calends
Wikipedia - Calendula officinalis -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - California End of Life Option Act -- California law
Wikipedia - California Exposition -- Independent state agency in California
Wikipedia - California Historical Landmarks in Mendocino County -- Places in Mendocino County that have been determined to have statewide historical significance
Wikipedia - California housing shortage -- Since 1970, an extended and increasing housing shortage, by 2018 was ranked 49th in housing units per resident.
Wikipedia - California Independent System Operator -- Oversees the operation of the U.S. state's electric power grid
Wikipedia - California State Route 128 -- Highway in California from the Mendocino coast to the Sacramento Valley
Wikipedia - California State Route 253 -- Highway in Mendocino County, California
Wikipedia - California State Route 271 -- State highway in Humboldt and Mendocino Counties, California, United States
Wikipedia - California Western Railroad -- A heritage railroad in Mendocino County, California (USA), running from Fort Bragg to Willits
Wikipedia - Callao affair -- Series of naval incidents between Spain and the U.S. during the Peruvian War of Independence
Wikipedia - Calle Mendez Vigo (Mayaguez) -- Major thoroughfare in Puerto Rico
Wikipedia - Callidrepana splendens -- Species of hook-tip moth
Wikipedia - Call of Duty Endowment -- Military veterans support organization
Wikipedia - Callum "Halfway" Highway -- Fictional character from the British soap opera EastEnders
Wikipedia - Calm Sea and Prosperous Voyage (Mendelssohn) -- Song composed by Felix Mendelssohn
Wikipedia - Calvary of Hendrik van Rijn -- 14th c. panel painting
Wikipedia - Calvin cycle -- Light-dependent reactions in photosynthesis
Wikipedia - Camborne Pendarves (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Cambria Press -- Independent academic publisher based in Amherst, New York
Wikipedia - Cambridge Theatre -- West End theatre in Camden, London, England
Wikipedia - Cameron Bellamy -- South African endurance athlete
Wikipedia - Cameron Bender -- American actor
Wikipedia - Camila Maria Concepcion -- American screenwriter and transgender rights activist
Wikipedia - Camila Mendes -- American actress
Wikipedia - Camilla Townsend -- American historian
Wikipedia - Camille Henderson -- Canadian singer
Wikipedia - CamM-CM-5es family -- Descendants of the 14th-century Portuguese nobleman Vasco Pires de CamM-CM-5es
Wikipedia - Camp Aranu'tiq -- Camp for transgender youth
Wikipedia - Camp Bling -- Former road protest camp in Southend-on-Sea, England
Wikipedia - CAMP-dependent pathway
Wikipedia - Campo de Montalban -- Spanish cheese made from a blend of cows', sheep's and goats' milk in La Mancha
Wikipedia - Camponotus mendax -- Species of ant
Wikipedia - Campus sexual assault -- Sexual assault of a student attending an institution of higher learning
Wikipedia - Canadian drug charges and trial of Jimi Hendrix -- 1969 trial
Wikipedia - Canadian Network Operators Consortium -- Independent telecommunications providers lobby group
Wikipedia - Canal basin -- Waterway alongside or at the end of a canal
Wikipedia - Candid Records -- British independent music label
Wikipedia - Canine Companions for Independence -- Assistance dog training organization
Wikipedia - Cannabis dependence
Wikipedia - Cantabrian mythology -- Myths, teachings, and legends of the Cantabri, a pre-Roman Celtic people
Wikipedia - Cantilever -- Beam anchored at only one end
Wikipedia - Can't Let You Go Even If I Die -- Extended play recording by 2AM
Wikipedia - Canton and Enderbury Islands -- Former Anglo-American condominium consisting of two coral atolls in the central Pacific Ocean
Wikipedia - Canton Independent School District -- Public school district in Canton, Texas
Wikipedia - Can We Pretend -- 2019 single by Pink
Wikipedia - Cap binding complex -- Formation on 5' ends of mRNAs
Wikipedia - Cape Flats Dune Strandveld -- Endangered vegetation type endemic to the coastal areas around Cape Town
Wikipedia - Cape Flats Sand Fynbos -- Vegetation type endemic to the City of Cape Town
Wikipedia - Cape (geography) -- A large headland extending into a body of water, usually the sea
Wikipedia - Cape Lowland Freshwater Wetland -- Vegetation type endemic to the Western Cape, South Africa
Wikipedia - Cape Mendocino Light -- Lighthouse in California, United States
Wikipedia - Capendu -- Commune in Occitanie, France
Wikipedia - Capetian dynasty -- House of France, descendants of Hugh Capet in the male line
Wikipedia - Cape Winelands Shale Fynbos -- Vegetation type endemic to the Boland of the Western Cape, South Africa.
Wikipedia - Capital expenditures
Wikipedia - Capitulation of Saldanha Bay -- Surrender in 1796 to the British Royal Navy of a Dutch expeditionary force sent to recapture the Dutch Cape Colony
Wikipedia - Capitulation of Stettin -- Surrender during the War of the Fourth Coalition
Wikipedia - Cappadocian calendar
Wikipedia - Caprino Alendy -- Surinamese politician
Wikipedia - Captain Nagarjun -- 1986 film by V. B. Rajendra Prasad
Wikipedia - Captain Toad: Treasure Tracker -- 2014 action puzzle video game published by Nintendo
Wikipedia - Capt. Charles C. Henderson House -- historic house in Arkadelphia, Arkansas, USA
Wikipedia - Capture of Berwick (1296) -- Battle of the First War of Scottish Independence
Wikipedia - Capture of Valdivia -- 1820 battle in the Chilean War of Independence
Wikipedia - Caput medusae -- Appearance of distended and engorged superficial epigastric veins
Wikipedia - Carboniferous rainforest collapse -- Extinction event at the end of the Moscovian in the Carboniferous
Wikipedia - Car dependency
Wikipedia - Cardinal voting -- Electoral system which allows the voter to give each candidate an independent rating or grade
Wikipedia - Cardwellia -- Monotypic genus of trees in the family Proteaceae endemic to northeastern Queensland, Australia
Wikipedia - Carel Hendrik Bartels -- Mulatto trader
Wikipedia - Caren Diefenderfer -- American mathematician
Wikipedia - CARES Act -- Law intended to address the economic fallout of the COVID-19 pandemic in the United States
Wikipedia - Caribbean Community -- Organization of 15 nations and dependencies throughout the Americas
Wikipedia - Caribbean Manatee Conservation Center -- Organization to help endangered manatees
Wikipedia - Carla Mendonca -- English actress
Wikipedia - Carla Wallenda
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Wikipedia - Carl Berendsen -- New Zealand civil servant
Wikipedia - Carlie's Law -- A bill introduced to amend title 18, to protect children from criminal recidivists; following the 2004 abduction, rape and murder of 11-year-old Carlie Brucia by paroled Joseph P. Smith, the bill failed to be enacted
Wikipedia - Carl Louis Schwendler -- German engineer
Wikipedia - Carl M. Bender -- American mathematician and physicist
Wikipedia - Carlo Calenda -- Italian manager and politician
Wikipedia - Carlos Johnny Mendez -- Puerto Rican politician
Wikipedia - Carlos Melendez (singer) -- Puerto Rican musician
Wikipedia - Carlos Mendez (judoka) -- Puerto Rican judoka
Wikipedia - Carlos Mendez Martinez -- Puerto Rican politician
Wikipedia - Carlos Mendieta -- Cuban politician
Wikipedia - Carlos Velez Rieckehoff -- Puerto Rican politician and independence advocate
Wikipedia - Carl Peter Parelius Essendrop -- Norwegian politician, clergyman, and educator
Wikipedia - Carlstrom Foothills -- Mountain in Ross Dependency, Antarctica
Wikipedia - Carl von Wendt -- Swedish male curler
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Wikipedia - Carly Wicks -- fictional character from the BBC soap opera EastEnders
Wikipedia - Carmen: A Hip Hopera -- 2001 television film directed by Robert Townsend
Wikipedia - Carnegie Endowment for International Peace
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Wikipedia - Carolco Pictures -- Defunct independent film production company
Wikipedia - Carolina M-CM-^Vdman-Govender -- Professor of Astrophysics
Wikipedia - Carolina Mendelblatt -- Brazilian sailor
Wikipedia - Carolina Mendoza (diver) -- Mexican diver
Wikipedia - Caroline Endres Diescher -- American engineer
Wikipedia - Carol Jackson -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Carolyn Stanford Taylor -- American educator, 27th Superintendent of Public Instruction of Wisconsin
Wikipedia - Carrie Dew -- American former soccer defender
Wikipedia - Carthago delenda est -- Latin phrase
Wikipedia - Caryodendron -- Genus of plants
Wikipedia - Cascadia (independence movement) -- Bioregion, proposed country in North America
Wikipedia - Casimiro Berenguer -- Puerto Rican independence advocate
Wikipedia - Cassius Cash -- 16th superintendent of Great Smoky Mountains National Park
Wikipedia - Castles Made of Sand (song) -- Song by The Jimi Hendrix Experience
Wikipedia - Catalan declaration of independence -- Internationally unrecognised October 2017 announcement by which the Parliament of Catalonia unilaterally declared the independence of Catalonia from Spain
Wikipedia - Catalan mythology about witches -- Large number of legends about witches
Wikipedia - Catalina Verdugo Adobe -- |Historical home and park in Glendale, California
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Wikipedia - Cat communication -- Feline means of sending or receiving information
Wikipedia - Catechesi tradendae
Wikipedia - Category:1988 American television series endings
Wikipedia - Category:1993 independent films
Wikipedia - Category:1. FC Lok Stendal players
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Wikipedia - Category:2000s fads and trends
Wikipedia - Category 7: The End of the World -- 2005 American television miniseries directed by Dick Lowry
Wikipedia - Category:Anglican calendars of saints
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Wikipedia - Category:Egyptian calendar
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Wikipedia - Category:Supernatural legends
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Wikipedia - Category:Transcendentalism
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Wikipedia - Category:Wikipedia articles incorporating text from Webb's Compendium of Irish Biography
Wikipedia - Category:Wikipedia extended-confirmed-protected pages
Wikipedia - Category:Wikipedia pending changes protected pages
Wikipedia - Catfish Records -- British independent record label
Wikipedia - Catharine Pendrel -- Canadian cross-country mountain biker
Wikipedia - Catherine Chipembere -- Malawian gender activist and politician
Wikipedia - Catherine Connolly -- Irish Independent politician
Wikipedia - Catherine Daoust -- Canadian ice hockey defender
Wikipedia - Catherine Wihtol de Wenden -- French political scientist
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Wikipedia - Catulle Mendes -- French poet and man of letters
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Wikipedia - Causes of sexual violence -- Different theories that lend some explanation to the causes of sexual violence
Wikipedia - Cavan Kendall -- British actor
Wikipedia - Cavendish banana -- Banana cultivar
Wikipedia - Cavendish experiment -- Experiment to measure the gravitational force
Wikipedia - Cavendish Farms -- Canadian company
Wikipedia - Cavendish Golf Club -- Golf course in Derbyshire, England
Wikipedia - Cavendish Laboratory
Wikipedia - Cavendish Mill, Ashton-under-Lyne -- Cotton mill in Greater Manchester, England
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Wikipedia - Ca' Vendramin Calergi
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Wikipedia - CCGS Samuel Risley -- Canadian Coast Guard icebreaker and buoy tender
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Wikipedia - Celeste Independent School District -- A school district in Hunt County, Texas
Wikipedia - Celestial pole -- Two imaginary points in the sky where the Earth's axis of rotation, indefinitely extended, intersects the imaginary rotating sphere of stars called the celestial sphere
Wikipedia - Celestine and Etta Tavernier -- Fictional characters from the BBC soap opera EastEnders
Wikipedia - Cel shading -- Computer graphics rendering technique used to mimic the look of 2D animation
Wikipedia - Celtica Radio -- Radio station in Bridgend, Wales
Wikipedia - Celtic calendar -- Compilation of pre-Christian Celtic systems of timekeeping
Wikipedia - Cemetery of Splendour -- 2015 film
Wikipedia - Cemre Kendirci -- Turkish artistic gymnast
Wikipedia - Cendiuna -- Genus of beetles
Wikipedia - Cendol -- Asian iced sweet dessert
Wikipedia - Cendra Motin -- French politician
Wikipedia - Cendras -- Commune in Occitanie, France
Wikipedia - Cendrillon au Far West -- 2012 French film directed by Pascal Herold
Wikipedia - Cendrine Wolf -- French writer
Wikipedia - Cendrowski -- Surname list
Wikipedia - Centaurodendron -- Species of plant
Wikipedia - Centenary of National Independence Commemorative Medal -- Medal
Wikipedia - Center for American Archeology -- Independent research and education institution
Wikipedia - Center for the Study of Science Fiction -- Endowed educational institution associated with the University of Kansas
Wikipedia - Centigrade (2020 film) -- 2020 film directed by Brendan Walsh
Wikipedia - Central Queensland Today -- Weekly independent Australian newspaper
Wikipedia - Central Siberian Yupik language -- Endangered Yupik language spoken by the Siberian Yupik people near the Bering Strait
Wikipedia - Central tendency
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Wikipedia - Centre Independent Aragonese Candidacy -- Defunct regionalist party in Aragon, Spain
Wikipedia - Centrifugal casting (silversmithing) -- A casting technique where a small mould is poured, then spun on the end of an arm
Wikipedia - Cenzo Townshend -- English record producer
Wikipedia - Ceres, Celestial Legend -- Multimedia franchise
Wikipedia - Cerro Maravilla murders -- Murder of two young Puerto Rican pro-independence activists
Wikipedia - Cesar Henderson -- Dominican Republic diver
Wikipedia - Cesar Mendoza -- Chilean general
Wikipedia - C'etait un rendez-vous -- 1976 short film by Claude Lelouch
Wikipedia - C. F. Dendy Marshall -- English railway historian
Wikipedia - CFTU-DT -- Educational independent TV station in Montreal
Wikipedia - Chabad messianism -- Belief that Menachem Mendel Schneerson is the Messiah
Wikipedia - Chaber -- Hebrew term meaning "associate"; "colleague"; "fellow"; "companion"; "friend"
Wikipedia - Chad Basin -- Largest endorheic basin in Africa, centered on Lake Chad
Wikipedia - Chad Mendes -- American mixed martial arts fighter
Wikipedia - Chakrasana -- A standing back-bending posture in hatha yoga
Wikipedia - Chalaza -- Structure inside an egg that suspends the yolk
Wikipedia - Chalkwell -- District in Southend-on-Sea, Essex, England
Wikipedia - Chama Cha Uzalendo -- Political party in Kenya
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Wikipedia - Chandler Bing -- Fictional character on the television series "Friends"
Wikipedia - Chandrashekarendra Saraswati -- Hindu guru
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Wikipedia - Channelview Independent School District
Wikipedia - Chapali Height 2 -- 2016 Nepali film directed by Dipendra K Khanal
Wikipedia - Chappaquiddick Island -- Small island at the eastern end of Martha's Vineyard, MA, USA
Wikipedia - Characteristic equation (calculus) -- Algebraic equation on which the solution of a differential equation depends
Wikipedia - Characters of The Legend of Zelda -- Wikimedia list article
Wikipedia - Charanam -- Usually the end section of a composition in Carnatic music
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Wikipedia - Charity Commission for Northern Ireland -- Independent regulator of Northern Ireland charities
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Wikipedia - Charles Bendire
Wikipedia - Charles Buell Anderson -- Founder of the Endeavor Academy
Wikipedia - Charles Carroll of Carrollton -- American planter and signatory of the Declaration of Independence
Wikipedia - Charles Cavendish, 1st Baron Chesham -- British politician
Wikipedia - Charles Cavendish (general) -- English general (1620-1643)
Wikipedia - Charles Cavendish (Nottingham MP) -- 17th-century English soldier, courtier, and arts patron
Wikipedia - Charles de Charritte -- French Navy officer of the War of American Independence
Wikipedia - Charles de Kermovan de Gouzillon -- French Navy officer of the War of American Independence
Wikipedia - Charles de Medine -- French Navy officer of the War of American Independence
Wikipedia - Charles de Mengaud de la Haye -- French Navy officer of the War of American Independence
Wikipedia - Charles Douglas Carpendale -- Royal Navy officer
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Wikipedia - Charles Emil Bendire
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Wikipedia - Charles Henderson (weightlifter) -- Australian weightlifter
Wikipedia - Charles Henry Tyler Townsend
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Wikipedia - Charles Lee (general) -- British military diplomat and general of the Continental Army during the American War of Independence
Wikipedia - Charles Louis du Chilleau de La Roche -- French Navy officer of the War of American Independence
Wikipedia - Charles-Marie de La Grandiere -- French Navy officer of the War of American Independence
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Wikipedia - Charles Townshend -- 18th-century British politician
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Wikipedia - Charlie Cotton -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Charlie Slater -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Charlotte and Her Boyfriend -- 1958 film
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Wikipedia - Charlotte Mendelson -- British novelist and editor
Wikipedia - Charlottetown Accord -- Series of proposed amendments to the Constitution of Canada
Wikipedia - Charlotte Woodward Pierce -- Only woman to sign the Declaration of Sentiments and live to see the 19th Amendment passed
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Wikipedia - Chaul End railway station -- Temporary rail stop in England
Wikipedia - Chautla Hacienda -- Estate in Puebla, Mexico
Wikipedia - Chayanisa Chomchuendee -- Thai pole vaulter
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Wikipedia - Cheirodendron trigynum -- Species of plant
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Wikipedia - Chemical equilibrium -- State which both reactants and products are present in concentrations which have no further tendency to change with time
Wikipedia - Chenderoh (state constituency) -- Political subdivision in Malaysia
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Wikipedia - Chendytes milleri -- Extinct bird
Wikipedia - Chendytes -- Extinct species of bird
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Wikipedia - Cherub -- One of the heavenly beings who directly attend to God according to Abrahamic religions
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Wikipedia - Chess endgame literature
Wikipedia - Chess endgame
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Wikipedia - Chevalier de La Regle (French Navy officer) -- French naval officer of the War of American Independence
Wikipedia - Chevrolet Corvette C6.R -- A grand tourer racing car built by Pratt & Miller and Chevrolet for competition in endurance racing
Wikipedia - Chevrolet Series AE Independence -- Car model
Wikipedia - Chevrolet Volt -- Range extended electric automobile
Wikipedia - Chiara Appendino -- Italian politician
Wikipedia - Chiba Urban Monorail -- Suspended monorail system in Chiba, Chiba Prefecture, Japan
Wikipedia - Chicago 1885 cholera epidemic myth -- Urban legend
Wikipedia - Chicago South Shore and South Bend Railroad -- American Class III freight railroad
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Wikipedia - Chick Henderson (singer) -- British singer
Wikipedia - Chico Mendes
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Wikipedia - Childhood gender nonconformity -- Phenomenon in which prepubescent children do not conform to norms expected of their assigned gender.
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Wikipedia - Chinese calendar -- Lunisolar calendar from China
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Wikipedia - Chittenden, Vermont
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Wikipedia - Chortophaga mendocino -- Species of grasshopper
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Wikipedia - Christian naturism -- Movement which believes that God never intended for people to be ashamed of their bodies
Wikipedia - Christian state -- State which endorses Christianity as the state religion
Wikipedia - Christie Pearce -- American professional soccer defender
Wikipedia - Christina Henderson (politician) -- District of Columbia councilmember
Wikipedia - Christina Henderson -- NZ teacher, feminist, prohibitionist, social reformer, editor
Wikipedia - Christina Hendricks -- American actress
Wikipedia - Christina Kendziorski -- American biostatistician
Wikipedia - Christine Bjerendal -- Swedish archer
Wikipedia - Christine Herter Kendall
Wikipedia - Christine Hewitt -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Christine P. Hendon -- Electrical Engineer and Computer Scientist
Wikipedia - Christmas Time (Don't Let the Bells End) -- 2003 single by The Darkness
Wikipedia - Christophe Arend -- French politician
Wikipedia - Christopher Hendricks -- American politician
Wikipedia - Christy Moore and Friends -- Album by Christy Moore and others
Wikipedia - Chronic pain -- Acute pain extending beyond the usual healing process; >3-12+ months
Wikipedia - Chrysalis (EP) -- Extended play by South Korean girl group I.O.I
Wikipedia - Chryse and Argyre -- Legendary islands in Greek mythology
Wikipedia - Chrysoblephus gibbiceps -- Species of seabream endemic to South Africa
Wikipedia - Chrysoblephus laticeps -- Species of seabream endemic to southern Africa
Wikipedia - Chrysoclista splendida -- Species of moth
Wikipedia - Chuck Wendig -- American writer
Wikipedia - Chudachandra -- Legendary Indian king
Wikipedia - Chupacabra -- Legendary creature; first purported sighting in Puerto Rico
Wikipedia - Church attendance
Wikipedia - Church of God (Jerusalem Acres) -- Holiness Pentecostal body that descends from the Christian Union movement of Richard Spurling, A. J. Tomlinson and others
Wikipedia - Church of St Mary Magdalene, Great Elm -- Church in Mendip, UK
Wikipedia - Church of St Roch, Pendomer
Wikipedia - Church of the Brethren -- Anabaptist denomination in the United States, descended from the Schwarzenau Brethren.
Wikipedia - Church of the East -- An Eastern Christian Church that in 410 organised itself within the Sasanid Empire and in 424 declared its leader independent of other Christian leaders; from the Persian Empire it spread to other parts of Asia in late antiquity and the Middle Ages
Wikipedia - Church's -- High-end English footwear manufacturer
Wikipedia - Chushu -- Solar term used in East Asian calendars to signify the end of summer
Wikipedia - Cicendia filiformis -- species of flowering plants in the family Gentianaceae
Wikipedia - CIC (Nintendo) -- Security lockout chip used in Nintendo game consoles
Wikipedia - CIHW-FM -- First Nations radio station in Wendake, Quebec
Wikipedia - Cima Garlenda -- Mountain in Italy
Wikipedia - Cimarron Bend Wind Farm -- Wind farm in Kansas, USA
Wikipedia - Cindy Beale -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Cindy Williams (EastEnders) -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Cinema of Laos -- History of post-independence Laotian film
Wikipedia - Circuit bending
Wikipedia - Circular dependency
Wikipedia - CIRL-FM -- First Nations community radio station in Southend, Saskatchewan, Canada
Wikipedia - Cisgender -- Gender identity that matches assigned sex at birth
Wikipedia - Citadel of Cascais -- fortifications built at Cascais, Portugal between 15th and 17th centuries to defend entrance to the River Tagus in order to protect Portuguese capital of Lisbon
Wikipedia - CitiTrends (radio show) -- Ghanaian radio show
Wikipedia - Citizendium -- Internet wiki encyclopedia stressing editorial credibility
Wikipedia - Citizens' Assembly on Electoral Reform (British Columbia) -- 2003 independent deliberative body established in British Columbia, Canada
Wikipedia - Citizens' Assembly on Electoral Reform (Ontario) -- 2006 independent deliberative body established in Ontario, Canada
Wikipedia - Citizen's dividend -- Proposed policy
Wikipedia - Citizenship (Amendment) Act, 2003 -- Law regarding citizenship rights for migrants to India
Wikipedia - Citizenship (Amendment) Act, 2019 -- Law regarding citizenship rights for migrants to India
Wikipedia - Citizenship Amendment Act protests in Uttar Pradesh -- Ongoing protests in Uttar Pradesh in India
Wikipedia - Citizenship Amendment Act protests -- 2019-2020 protests in India
Wikipedia - Citizenship Reform Act of 2005 -- amendment bill
Wikipedia - Citoyenne Henri -- French balloonist; one of the first women to ascend in a hot-air balloon
Wikipedia - Citra (emulator) -- Nintendo 3DS emulator
Wikipedia - Citrix XenDesktop
Wikipedia - City at the End of Time -- 2008 novel by Greg Bear
Wikipedia - City of Friends -- Children's animated series from Norway
Wikipedia - City of Splendors
Wikipedia - City of Ten Thousand Buddhas -- Buddhist community in Mendocino County, California
Wikipedia - City's Cash -- An endowment fund of the City of London
Wikipedia - City Slickers II: The Legend of Curly's Gold -- 1994 film by Paul Weiland
Wikipedia - City-state -- Independent or autonomous entity whose territory consists of a city
Wikipedia - Civil Guard (Spain) -- Gendarmerie branch of Spain's armed forces
Wikipedia - CJON-DT -- Independent TV station in St. John's, Newfoundland and Labrador
Wikipedia - Clade -- Monophyletic group of organisms composed of a common ancestor and all its lineal descendants
Wikipedia - Clan Akkaba -- Fictional cult appearing in Marvel Comics, composed of the descendants of the mutant supervillain Apocalypse
Wikipedia - Clang -- Compiler front-end
Wikipedia - Clara Leach Adams-Ender
Wikipedia - Clare Bates -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Clare Mendonca -- Indian journalist
Wikipedia - Clarence M. Pendleton Jr. -- American educator and politician (1930-1988)
Wikipedia - Clarendon Building
Wikipedia - Clarendon bursary
Wikipedia - Clarendon Palace -- Medieval castle ruins
Wikipedia - Clarendon Press Institute
Wikipedia - Clarendon Press
Wikipedia - Clarendon School for Girls -- girls' independent private school in the UK
Wikipedia - Clarendon Shopping Centre -- Shopping centre in Oxford, England
Wikipedia - Claribel Kendall -- American mathematician
Wikipedia - Clark Amendment -- Legislation that banned aid to paramilitary groups in Angola
Wikipedia - Clark Kent (DC Extended Universe) -- DC Extended Universe character
Wikipedia - Classic Legends -- Television series
Wikipedia - Classification of transsexual and transgender people -- Terms used in medicine and psychiatry
Wikipedia - Classique Legend -- Australian thoroughbred racehorse
Wikipedia - Claude de Boutroue d'Aubigny -- Intendent of New France
Wikipedia - Claude Eugene Chauchouart de Lavicomte -- French Navy officer of the War of American Independence
Wikipedia - Claude-Francois Renart d'Amblimont -- French Navy officer of the War of American Independence
Wikipedia - Claude Mithon de Genouilly -- French Navy officer of the War of American Independence
Wikipedia - Claudia Alende -- Brazilian singer, DJ, model and entrepreneur
Wikipedia - Claudia Chender -- Canadian politician
Wikipedia - Claudia Leenders -- Dutch canoeist
Wikipedia - Claudia Tausend -- German politician
Wikipedia - Claudia Webbe -- British Independent politician, MP for Leicester East
Wikipedia - Claw -- Curved, pointed appendage at the end of a digit of a mammal or reptile
Wikipedia - Clear Creek Independent School District
Wikipedia - Clement Endresen -- Norwegian judge
Wikipedia - Clemente Soto Velez -- Puerto Rican writer and independence advocate
Wikipedia - Clement Nwankwo -- Nigerian human rights defender
Wikipedia - Clendinning Range -- Coast Mountains' Pacific Ranges subrange
Wikipedia - Cleonymus of Sparta -- Pretender to the Spartan throne, son of Cleomenes II
Wikipedia - Clerodendrum quadriloculare -- species of plant in the family Lamiaceae
Wikipedia - Clerodendrum thomsoniae -- Species of plant
Wikipedia - Clerodendrum trichotomum -- Species of flowering plant in the family Lamiaceae
Wikipedia - Cletus Mendis -- Sri Lankan actor and filmmaker
Wikipedia - Clickbait -- Web content intended to entice users to click on a link
Wikipedia - Clifford C. Wendehack -- American architect
Wikipedia - Climate change and gender
Wikipedia - Climate change in Bangladesh -- Change in the statistical distribution of weather patterns for extended periods in Bangladesh
Wikipedia - Climate spiral -- Data visualization graphics of long-term trends of annual temperature anomalies
Wikipedia - Climate variability and change -- Change in the statistical distribution of weather patterns for an extended period
Wikipedia - Climbing -- Activity to ascend a steep object
Wikipedia - Clinical endpoint
Wikipedia - Clinus superciliosus -- Species of clinid rockfish endemic to Southern Africa. Highfin klipfish
Wikipedia - Clitic -- Morpheme with syntactic characteristics of a word but with phonological dependence on another word
Wikipedia - Clive O. Callender -- American surgeon
Wikipedia - Cloelia -- Semi-legendary woman from the early history of ancient Rome
Wikipedia - Close Brothers Group -- UK merchant banking group, providing lending, deposit taking, wealth management and securities trading
Wikipedia - Close Friends (song) -- 2019 single by Lil Baby
Wikipedia - Close Friends -- 1992 film by Michele Placido
Wikipedia - CloudEndure
Wikipedia - Cloud -- Visible mass of liquid droplets or frozen crystals suspended in the atmosphere
Wikipedia - Clover Bend, Arkansas -- Human settlement in Arkansas, United States of America
Wikipedia - Clp protease family -- A protein-targeting ATP-dependent enzyme family.
Wikipedia - Club Atletico Independiente -- Argentine professional sports club
Wikipedia - Clump weight -- A heavy weight suspended on cable used to guide a diving bell
Wikipedia - Clyde 1 -- Scottish independent local radio station
Wikipedia - Clyde Hendrick -- American psychologist
Wikipedia - Clyde Swendsen -- American diver and coach
Wikipedia - CMake -- Cross-platform, compiler-independent build system generator
Wikipedia - CM-CM-$cilia Bohm-Wendt -- Austrian physicist
Wikipedia - CMLL Leyendas Mexicanas (2016) -- 2016 Mexican professional wrestling show
Wikipedia - CMLL Leyendas Mexicanas (2017) -- 2017 Mexican professional wrestling show
Wikipedia - CMLL Leyendas Mexicanas (2018) -- 2018 Consejo Mundial de Lucha Libre event
Wikipedia - CMLL Leyendas Mexicanas (2019) -- 2019 Mexican professional wrestling show
Wikipedia - CMLL Leyendas Mexicanas -- Mexican professional wrestling show series
Wikipedia - Coalition Coupon -- 1918 endorsement of UK MPs by the Coalition government
Wikipedia - Coastal Mountain Conference -- An athletic conference of secondary schools in Mendocino, Lake, Napa and Sonoma Counties in California (USA)
Wikipedia - Cocaine dependence
Wikipedia - Coda (music) -- Term in written music, passage that brings a piece to an end
Wikipedia - Code: Debugging the Gender Gap
Wikipedia - Co-defendant
Wikipedia - Co-dependency
Wikipedia - Codependency
Wikipedia - Codex Gigas -- Manuscript compendium from the 13th century
Wikipedia - Codex Mendoza -- Aztec manuscript
Wikipedia - Codigo de Enderecamento Postal -- Brazilian postal code system commonly known as CEP
Wikipedia - Coenraad Bloemendal -- Dutch-born Canadian cellist
Wikipedia - Coffee Date -- 2006 US independent film by Stewart Wade
Wikipedia - Coffee Friends -- South Korean reality show
Wikipedia - Coffee House Press -- Nonprofit independent press based in Minneapolis, Minnesota
Wikipedia - Cognitive inertia -- The tendency for a particular orientation in how an individual thinks about an issue, belief or strategy to endure or resist change
Wikipedia - Cognitive miser -- Psychological tendency of people to think and solve problems in simple ways
Wikipedia - Cohors amicorum -- Roman Latin term meaning "cohort of friends"
Wikipedia - Coimbatore Narayana Rao Raghavendran
Wikipedia - Coin collecting -- Collection of minted legal tender
Wikipedia - Coke bottle styling -- Automotive body design with a narrow center surrounded by flaring fenders
Wikipedia - Colabata mendozata -- Species of moth
Wikipedia - Cold core ring -- A type of oceanic eddy, characterized as unstable, time-dependent swirling M-bM-^@M-^XcellsM-bM-^@M-^Y that separate from their respective ocean current and move into water bodies with different characteristics
Wikipedia - Coldheart (novel) -- Doctor Who novel by Trevor Baxendale
Wikipedia - Cold Mountain (film) -- 2003 film drama set towards of the end of the American Civil War directed by Anthony Minghella
Wikipedia - Coleen Rooney -- English product endorser
Wikipedia - Coleophora mendica -- Species of moth
Wikipedia - Coleophora pseudodirectella -- Species of moth endemic to Poland
Wikipedia - Coligny calendar
Wikipedia - Colin Callender -- British businessman (born 1952)
Wikipedia - Colin Fitz Lives! -- 1997 independent film
Wikipedia - Colin Henderson Roberts -- British classical scholar and publisher
Wikipedia - Colin Pittendrigh
Wikipedia - Coliseo Municipal Antonio Azurmendy Riveros -- Indoor arena in Valdivia, Chile
Wikipedia - Co-living -- Independent or unrelated people living together
Wikipedia - College on Problems of Drug Dependence -- Professional society in the United States
Wikipedia - Colle San Bernardo di Mendatica -- Mountain pass in Italy
Wikipedia - Color-blind casting -- The practice of casting without considering the actor's ethnicity, skin color, body shape, sex and/or gender
Wikipedia - Colorful Dragon -- 1989 Nintendo Entertainment System game
Wikipedia - Color TV-Game -- Series of Nintendo home video game consoles
Wikipedia - Color vision -- Ability of animals to perceive differences between light composed of different wavelengths independently of light intensity
Wikipedia - Colossendeidae -- Family of sea spiders
Wikipedia - Colossendeis belekurovi -- Species of sea spider
Wikipedia - Colossendeis colossea -- Species of sea spider
Wikipedia - Columbus Man-Tended Free Flyer -- Defunct manned space station program
Wikipedia - Come All You Fair and Tender Ladies -- American folk ballad
Wikipedia - Comedy -- Genre of dramatic works intended to be humorous
Wikipedia - Comendite -- A hard, peralkaline igneous rock, a type of light blue grey rhyolite
Wikipedia - Come On Down (EP) -- 1985 extended play by Green River
Wikipedia - Come Outside (song) -- 1962 single by Wendy Richard and Mike Sarne
Wikipedia - Comet Rendezvous Asteroid Flyby -- Cancelled NASA mission plan
Wikipedia - Come with a Friend -- 2006 single by Enrique Iglesias
Wikipedia - Commendation Medal -- Mid-level United States military decoration
Wikipedia - Commercial property -- Buildings or land intended to generate a profit, either from capital gain or rental income
Wikipedia - Commission of rebellion -- Process of contempt on the nonappearance of a defendant
Wikipedia - Committee for the First Amendment -- Action group formed in September 1947 by actors in support of the Hollywood Ten during the hearings of the House Un-American Activities Committee (HUAC)
Wikipedia - Committee on Public Information -- Former independent agency of the government of the United States
Wikipedia - Common Era -- Western calendar era
Wikipedia - Commonwealth of Independent States -- Regional intergovernmental organization of post-Soviet republics
Wikipedia - Common year starting on Friday -- Type of year C on a solar calendar according to its starting and ending days in the week
Wikipedia - Common year starting on Sunday -- Type of year A on a solar calendar according to its starting and ending days in the week
Wikipedia - Communication endpoint
Wikipedia - Communication -- Act of conveying intended meanings from one entity or group to another through the use of mutually understood signs and rules
Wikipedia - Comodoro D. Ricardo Salomon Airport -- Airport in Mendoza Province, Argentina
Wikipedia - Compendex
Wikipedia - Compendium Maleficarum
Wikipedia - Compendium of Materia Medica
Wikipedia - Compendium of the Catechism of the Catholic Church
Wikipedia - Compendium of the Social Doctrine of the Church
Wikipedia - Compendium (software)
Wikipedia - Compendium
Wikipedia - compendium
Wikipedia - Compliance (physiology) -- Ability of a biological organ to distend
Wikipedia - Composer (software) -- Software; application level dependency manager for the PHP programming language
Wikipedia - Compressive stress -- Structural failure in long, slender structural elements such as columns or truss bars
Wikipedia - Comptes rendus de l'Academie des Sciences -- Scientific journal
Wikipedia - Compton's Transgender Cultural District -- Transgender cultural zone in San Francisco
Wikipedia - Comrade -- Term meaning friend, colleague or ally, with political connotations
Wikipedia - Conan O'Brien Can't Stop -- 2011 film by Rodman Flender
Wikipedia - Conan O'Brien Needs a Friend -- Comedy podcast
Wikipedia - Conan the Defender -- Novel by Robert Jordan
Wikipedia - Conceit -- Extended rhetorical device
Wikipedia - Concepcion Mendizabal Mendoza -- Mexican civil engineer
Wikipedia - Concepcio Zendrera Tomas -- Catalan editor and translator
Wikipedia - Conceptual blending
Wikipedia - Conceptual dependency theory
Wikipedia - Concha Melendez -- Puerto Rican writer
Wikipedia - Conclusion of the American Civil War -- Ceasefire Agreement of the Confederate States at the end of the American Civil War
Wikipedia - Condescending Wonka -- Internet meme
Wikipedia - Conditional dependence
Wikipedia - Conditional independence
Wikipedia - Cone of Silence (film) -- 1960 film by Charles Frend
Wikipedia - Confederados -- U.S. Confederates who moved to Brazil after the American Civil War, and their descendants
Wikipedia - Confederate Defenders of Charleston -- Monument in Charleston, South Carolina
Wikipedia - Confederation Liberty and Independence -- Polish political party
Wikipedia - Conference Board Leading Economic Index -- Index intended to forecast economic activity
Wikipedia - Confirmation bias -- Tendency of people to favor information that confirms their beliefs or values
Wikipedia - Congressional Apportionment Amendment -- Proposed amendment to the United States Constitution
Wikipedia - Congress Party for the Independence of Madagascar -- Political party in Madagascar
Wikipedia - Conjoint tendon -- Medial part of the posterior wall of the inguinal canal
Wikipedia - Connally Independent School District -- Public schooling administrative division of Texas, U.S.
Wikipedia - Connor Arendell -- American professional golfer
Wikipedia - Conor Flaherty -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Conroy Virtus -- Proposed American large transport aircraft intended to carry the Space Shuttle
Wikipedia - Conservation-dependent species -- IUCN conservation category
Wikipedia - Conservative Friends -- Subset of Religious Society of Friends (Quakers)
Wikipedia - Conservative Monday Club -- Political pressure group in the United Kingdom, aligned with and formerly endorsed by the Conservative Party
Wikipedia - Consilience -- The principle that evidence from independent, unrelated sources can "converge" on strong conclusions
Wikipedia - Constance Calenda
Wikipedia - Constance Endicott Hartt
Wikipedia - Constantine Vendrame
Wikipedia - Constantin von Tischendorf -- German theologian and biblical scholar (1815-1874)
Wikipedia - Constant van Langhendonck -- Belgian equestrian
Wikipedia - Constant weight apnea -- Freediving discipline in which the diver descends and ascends only by swimming with the use of fins
Wikipedia - Constant weight without fins -- Freediving discipline in which the diver descends and ascends only by swimming without the use of fins
Wikipedia - Constitutional amendment -- Modification to some constitutional instrument
Wikipedia - Constitutionality of sex offender registries in the United States -- Legal status in the United States
Wikipedia - Constitution of Medina -- Proclamation by Muhammad to end intertribal fighting in Medina
Wikipedia - Constitutions of Clarendon -- Legislation passed by Henry II restricting Church power
Wikipedia - Consumer price index -- Statistic to indicate the change in typical household expenditure
Wikipedia - Consumer protection -- Efforts and measures intended to protect consumers of goods or services against unfair practices in the marketplace
Wikipedia - Consumer spending
Wikipedia - Contagious Love -- Single by Zendaya and Bella Throne
Wikipedia - Content (media) -- Information and experiences that are directed toward an end-user or audience
Wikipedia - Context-dependent memory
Wikipedia - Controlled digital lending -- a digital library lending model
Wikipedia - Conus hendersoni -- Species of sea snail
Wikipedia - Conus splendidulus -- Species of sea snail
Wikipedia - Conus troendlei -- Species of sea snail
Wikipedia - Convenience Store Boy Friends -- Light novel and anime series
Wikipedia - Conventionalism -- Philosophical belief that principles depend on societal agreements, not external reality
Wikipedia - Convention of Vergara -- 1839 treaty ending the major fighting in the First Carlist War
Wikipedia - Convergent evolution -- Independent evolution of similar features in species of different lineages which creates analogous structures
Wikipedia - Convergent extension -- The morphogenetic process in which an epithelium narrows along one axis and lengthens in a perpendicular axis.
Wikipedia - Conversations in the Dark -- 2020 single by John Legend
Wikipedia - Convoy (1927 film) -- 1927 film by Lothar Mendes
Wikipedia - Conway circle theorem -- Geometrical construction based on extending the sides of a triangle
Wikipedia - Cooney Sisters -- Three Irish sisters involved in the War of Independence and the Easter Rising
Wikipedia - Cooperation Sea -- A proposed sea name for part of the Southern Ocean, between Enderby Land and West Ice Shelf
Wikipedia - Coop Savings and Loans Limited -- Nigerian mortgage lending company
Wikipedia - COPI -- Protein complex coating vesicles transporting proteins from the Golgi complex to the rough endoplasmic reticulum
Wikipedia - Coptic Calendar
Wikipedia - Coptic calendar -- Egyptian liturgical calendar
Wikipedia - Copula (probability theory) -- Statistical distribution for dependence between random variables
Wikipedia - Copyright (Amendment) Bill 2014 -- Proposed ordinances to regulate the Internet in Hong Kong
Wikipedia - Cora Cross -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Corduroy road -- Roadbed made of logs perpendicular to the direction travel
Wikipedia - Corineus -- Fighter of giants in medieval British legend
Wikipedia - Cornelian Dende -- Polish-American Franciscan priest
Wikipedia - Corpse Reviver -- Family of cocktails intended for curing hangovers
Wikipedia - Corps of Gendarmerie of Vatican City -- Police and security force of Vatican City
Wikipedia - Corrective rape -- Hate crime in which a person is raped because of their perceived sexual or gender orientation
Wikipedia - Correlation and dependence -- Statistical concept
Wikipedia - Corsendonk -- Belgian beer brand created in 1982
Wikipedia - Cory Kendrix -- American rapper
Wikipedia - Cosmic Calendar
Wikipedia - Cosmology of Tolkien's legendarium -- Ficticious cosmology for J. R. R. Tolkien's legendarium
Wikipedia - Cotana splendida -- Species of moth
Wikipedia - Cotendo
Wikipedia - Cottonwood (EP) -- 2019 extended play by NLE Choppa
Wikipedia - Coturnism -- Illness featuring muscle tenderness and rhabdomyolysis after consuming quail that have fed on poisonous plants
Wikipedia - Council of Europe -- International organization for defending human rights
Wikipedia - Council of Independent Colleges
Wikipedia - Counter-terrorism -- Activity to defend against or prevent terrorist actions
Wikipedia - County borough -- Borough or city independent of county council control
Wikipedia - Coupling (computer programming) -- Degree of interdependence between software modules
Wikipedia - Coureur des bois -- French-Canadian independent fur traders
Wikipedia - Cousin -- Descendant of an ancestor's sibling
Wikipedia - COVID-19 pandemic in Crown dependencies -- Ongoing COVID-19 viral pandemic in Crown dependencies
Wikipedia - Cov-lite -- Loan agreements without protective covenants for the lending party
Wikipedia - Cow tipping -- Urban legend
Wikipedia - Cracking joints -- Bending person's joints to produce a distinct cracking or popping sound
Wikipedia - Craig Callender
Wikipedia - Craigendarroch Resort -- Resort in Ballater, Scotland
Wikipedia - Craig retroazimuthal projection -- Map projection intended to help Muslims find their qibla
Wikipedia - Crash Bandicoot: On the Run! -- Upcoming endless runner mobile video game
Wikipedia - Craugastor guerreroensis -- A species of frog in the family Craugastoridae endemic to Mexico
Wikipedia - Crawford Purchase -- 1783 agreement that surrendered lands in what is now eastern Ontario, Canada to the British Crown
Wikipedia - Crazy Ex-Girlfriend -- 2010s musical television series
Wikipedia - CreateSpace Independent Publishing Platform
Wikipedia - CreateSpace Independent Publishing
Wikipedia - Creative Mobile -- Independent video game developer and publisher
Wikipedia - Creep (deformation) -- Tendency of a solid material to move slowly or deform permanently under mechanical stress
Wikipedia - Creeping Terror (video game) -- 2017 Nintendo 3DS survival horror game by Nikkatsu Corporation
Wikipedia - Creepypasta -- Horror-related legends or images that have been copy-and-pasted around the Internet
Wikipedia - Crendell -- Hamlet in Alderholt, Dorset, England
Wikipedia - Crescendo (1970 film) -- 1970 film by Alan Gibson
Wikipedia - Crescendo (2019 film) -- 2019 German drama film directed by Dror Zahavi
Wikipedia - Crescendo (Fitzpatrick novel) -- Book by Becca Fitzpatrick
Wikipedia - Crescendo (TV series) -- Singaporean TV series
Wikipedia - Cretaceous-Paleogene boundary -- Geological signature marking the boundary between the end of the Cretaceous Period and the beginning of the Paleogene Period
Wikipedia - Crew Dragon Endeavour
Wikipedia - C. R. formula -- Proposal formulated by Chakravarthi Rajagopalachari to solve the political deadlock between the All India Muslim League and Indian National Congress on independence of India from the British
Wikipedia - Criminal Law Amendment Act 1885
Wikipedia - Criminal referral -- notice to an investigative body, recommending investigation of crimes which fall into its jurisdiction
Wikipedia - Crinodendron hookerianum -- Species of flowering plant in the family Elaeocarpaceae
Wikipedia - Crinodendron patagua -- Species of flowering plant in the family Elaeocarpaceae
Wikipedia - Crinodendron -- Genus of flowering plants in the family Elaeocarpaceae
Wikipedia - Crises of the Republic -- 1972 political philosophy book by Hannah Arendt
Wikipedia - Crisis on Earth-X -- Four-part crossover between Supergirl, Arrow, The Flash, and Legends of Tomorrow
Wikipedia - Cristina Garmendia
Wikipedia - Cristovao de Mendonca -- Portuguese nobel and explorer
Wikipedia - Croatian Independent Democrats -- Defunct political party in Croatia
Wikipedia - Croatian War of Independence in film -- Wikipedia list article
Wikipedia - Croatian War of Independence -- War of independence following the breakup of Yugoslavia
Wikipedia - Crocidosema leprarum -- A moth of the family Tortricidae endemic to the Hawaiian islands
Wikipedia - Cromwell Current -- An eastward-flowing subsurface current that extends along the equator in the Pacific Ocean
Wikipedia - Cronyism -- Practice of authority figures awarding positions to friends as a reward
Wikipedia - Crosby Independent School District
Wikipedia - Crossbencher -- Independent or minor party member of a legislature
Wikipedia - Cross-dressing, gender identity, and sexuality of Joan of Arc
Wikipedia - Cross-genre -- Genre that blends themes and elements from two or more different genres
Wikipedia - Crossing of the Andes -- Feat in the South American wars of independence
Wikipedia - Crossroads (GFriend song) -- 2020 single by GFriend
Wikipedia - Cross-serial dependencies -- Term in linguistic syntax
Wikipedia - Crowan & Wendron (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Cry of Dolores -- Call to arms triggering the Mexican War of Independence
Wikipedia - Crystal -- Solid material whose constituent atoms, molecules, or ions are arranged in an ordered pattern extending in all three spatial dimensions
Wikipedia - Csaba Hende -- Hungarian politician
Wikipedia - Cubitus valgus -- Deformity involving outward deviation of an extended forearm
Wikipedia - Cubitus varus -- Deformity involving inward deviation of an extended forearm
Wikipedia - Cucullia calendulae -- Species of moth
Wikipedia - Cucurrucucu paloma -- Original song written and composed by Tomas Mendez; first recorded by Ana Maria Gonzalez
Wikipedia - Cue-dependent forgetting
Wikipedia - CU Independent
Wikipedia - Cultural Revolution -- Maoist sociopolitical movement intended to strengthen Chinese Communism
Wikipedia - Cupertino effect -- Tendency of a spell checker to suggest or autocorrect with inappropriate words to replace misspelled words and words not in its dictionary
Wikipedia - Cups (song) -- 2013 single by Anna Kendrick
Wikipedia - Cure -- Substance or procedure that ends a medical condition
Wikipedia - Cu Roi -- Legendary king of Munster, Ireland
Wikipedia - Curtis Millender -- American mixed martial arts fighter
Wikipedia - Curtiss-Wright XP-55 Ascender -- 1943 prototype fighter aircraft
Wikipedia - Curt Nimuendaju -- German anthropologist
Wikipedia - Curvature -- Measure of the property of a curve or a surface to be "bended"
Wikipedia - C. V. Rajendran -- Indian film director and producer
Wikipedia - Cyanide (gamer) -- Former professional League of Legends player
Wikipedia - Cybernetic Serendipity
Wikipedia - Cyclin-dependent kinase 4 -- Human protein
Wikipedia - Cyclin-dependent kinase
Wikipedia - Cyclophora pendulinaria -- Species of moth
Wikipedia - Cyclorotor -- Perpendicular axis marine propulsion system
Wikipedia - Cydia splendana -- Chestnut and acorn moth
Wikipedia - Cy Kendall -- American actor
Wikipedia - Cymbrian flood -- A legendary large-scale incursion of the sea in the region of the Jutland peninsula in the period 120 to 114 BC, resulting in a permanent alteration of the coastline with much land lost
Wikipedia - Cynthia Friend -- American chemist
Wikipedia - Cypress-Fairbanks Independent School District
Wikipedia - Cypress of Kashmar -- Sacred tree in Zoroastrian legend
Wikipedia - Cyril Smith -- Disgraced UK politician & sex offender (1928-2010)
Wikipedia - Cyrtodactylus gubaot -- A gecko endemic to the Philippines
Wikipedia - Cyrtodactylus halmahericus -- A species of gecko endemic to Indonesia
Wikipedia - Cyrtodactylus hikidai -- A species of gecko endemic to Indonesia
Wikipedia - Cyrtodactylus hitchi -- A species of gecko endemic to Indonesia
Wikipedia - Cyrtodactylus hoskini -- A gecko endemic to Queensland, Australia
Wikipedia - Cyrtodactylus huongsonensis -- A gecko endemic to Vietnam
Wikipedia - Cyrtodactylus jambangan -- A gecko endemic to the Philippines
Wikipedia - Cyrtodactylus mcdonaldi -- A gecko endemic to Queensland, Australia
Wikipedia - Cyrus Townsend Brady -- American journalist, historian and adventure writer
Wikipedia - Cystoscopy -- Medical procedure; endoscopy of the urinary bladder via the urethra
Wikipedia - CzechMate: In Search of JiM-EM-^Yi Menzel -- 2018 documentary by Shivendra Singh Dungarpur
Wikipedia - Daftendirektour -- 1997 concert tour by Daft Punk
Wikipedia - Dafydd ap Gruffydd -- Prince of Wales and last independent ruler of Wales
Wikipedia - Dai Bosatsu Zendo Kongo-ji
Wikipedia - Daikakuji Guyot -- A seamount in the Hawaiian Emperor chain bend area
Wikipedia - Daily Collegian -- Independent Student Newspaper of Pennsylvania State University
Wikipedia - Dainohara Station -- Metro station in Sendai, Japan
Wikipedia - Daisy Hendley Gold -- American writer and journalist
Wikipedia - Daivathinte Vikrithikal -- 1992 film by Lenin Rajendran
Wikipedia - Daksha yajna -- Hindu legend of the destruction of King Daksha's sacrifice
Wikipedia - Dakshinayana -- Six months period in Indian calenders
Wikipedia - Dale Pendell -- American writer
Wikipedia - DalesBus -- Brand of weekend bus services, in the Yorkshire dales
Wikipedia - Dalila Argaez Wendlandt -- American judge; Associate Justice of the Massachusetts Supreme Judicial Court
Wikipedia - Dall's porpoise -- Species of porpoise endemic to the North Pacific
Wikipedia - Dambajavyn Tsend-Ayuush -- Mongolian judoka
Wikipedia - Damn (Kendrick Lamar album)
Wikipedia - Dana Rosendorff -- Australian actress
Wikipedia - Danava (Hinduism) -- A race descending from DakM-aM-9M-#a
Wikipedia - Dan Berendsen -- American producer, and screenwriter
Wikipedia - Dan Califano -- Argentine-American soccer defender
Wikipedia - Dance Dance Revolution: Mario Mix -- 2005 music exergaming video game published by Nintendo
Wikipedia - Dance Me to the End of Love
Wikipedia - Dangerous Curves (1929 film) -- 1929 film by Lothar Mendes
Wikipedia - Dan Henderson -- American Olympic wrestler and mixed martial arts fighter
Wikipedia - Danielle Faraldo -- American independent filmmaker
Wikipedia - Danielle Jones (EastEnders) -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Daniel Mendelsohn -- American writer (born 1960)
Wikipedia - Daniel Wende -- German pair skater
Wikipedia - DaniM-CM-+l Theodore Gevers van Endegeest -- Dutch politician
Wikipedia - Dan Kuykendall -- American politician and businessman
Wikipedia - Dan Mendelson -- American businessman
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Wikipedia - Darmois-Skitovich theorem -- If 2 linear forms on independent random variables are independent, the variables are normal
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Wikipedia - Defendens
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Wikipedia - Defender of the Crown
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Wikipedia - Deficit spending
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Wikipedia - Denden -- Japanese actor
Wikipedia - Dendera Temple complex -- Ancient Egyptian temple complex
Wikipedia - Dendermonde (Chamber of Representatives constituency) -- Belgian political subdivision
Wikipedia - Dendermonde Codex
Wikipedia - Dendermonde-Sint-Niklaas (Chamber of Representatives constituency) -- Belgian political subdivision
Wikipedia - Dendermonde-Sint-Niklaas (Flemish Parliament constituency) -- Belgian political subdivision
Wikipedia - Dendermonde -- Municipality in Flemish Community, Belgium
Wikipedia - Dendeviin Amgaa -- Mongolian judoka
Wikipedia - Dendi (Dota player)
Wikipedia - Dendi language -- Songhay language
Wikipedia - Dendragonum -- Genus of beetles
Wikipedia - Dendral
Wikipedia - Dendra panoply -- Full body armor from Greece
Wikipedia - Dendrelaphis formosus -- Species of reptile
Wikipedia - Dendrelaphis girii -- Species of reptile
Wikipedia - Dendrelaphis grandoculis -- Species of reptile
Wikipedia - Dendreon
Wikipedia - Dendrite -- Small projection on a neuron that receive signals
Wikipedia - Dendritic cell
Wikipedia - Dendritic spine -- Small protrusion on a dendrite that receives input from a single axon
Wikipedia - Dendrobaena veneta -- Species of annelid
Wikipedia - Dendrobieae -- Tribe of orchids
Wikipedia - Dendrobium aberrans -- Species of orchid
Wikipedia - Dendrobium bigibbum -- Species of orchid from Australia and New Guinea
Wikipedia - Dendrobium formosum -- Species of orchid from Asia
Wikipedia - Dendrobium guamense -- Species of orchid
Wikipedia - Dendrobium macrophyllum -- Species of plant
Wikipedia - Dendrobium macrostachyum -- Species of plant
Wikipedia - Dendrobium moniliforme -- Species of orchid from Asia
Wikipedia - Dendrobium nobile -- Species of orchid from Asia
Wikipedia - Dendrobium phalangillum -- Species of orchid
Wikipedia - Dendrobium utile -- Species of orchid from Southeast Asia
Wikipedia - Dendrobium -- genus of flowering plants in the orchid family Orchidaceae
Wikipedia - Dendroceratida -- Order of sponges
Wikipedia - Dendrochilum -- Genus of plants
Wikipedia - Dendrochronologia -- Journal
Wikipedia - Dendrochronology -- Method of dating based on the analysis of patterns of tree rings
Wikipedia - Dendroclimatology
Wikipedia - Dendrocnide excelsa -- Species of plant
Wikipedia - Dendrocnide moroides -- Nettle found in Australian rainforest
Wikipedia - Dendrocoelum italicum -- Species of worm
Wikipedia - Dendrocollybia -- Genus of fungi in the family Tricholomataceae containing the single species Dendrocollybia racemosa
Wikipedia - Dendrocopos -- Genus of birds
Wikipedia - Dendrocoptes -- Genus of birds
Wikipedia - Dendrocoris fruticicola -- Species of insect
Wikipedia - Dendroctonus -- Genus of beetles
Wikipedia - Dendrodendritic synapse
Wikipedia - Dendrodoa grossularia -- Species of tunicates
Wikipedia - Dendrogale -- Genus of mammals
Wikipedia - Dendrogram -- A tree-shaped diagram showing the arrangement of various elements
Wikipedia - Dendrograptidae -- Extinct family of graptolites
Wikipedia - Dendroid (malware)
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Wikipedia - Dendrolobium -- Genus of plants
Wikipedia - Dendrology
Wikipedia - Dendrometrinae -- Subfamily of beetles
Wikipedia - Dendrometrini -- Tribe of click beetles
Wikipedia - Dendropaemon -- Genus of beetles
Wikipedia - Dendropanax laurifolius -- Species of plant
Wikipedia - Dendropanax -- Genus of plants
Wikipedia - Dendrophilia yuexiensis -- Species of insect
Wikipedia - Dendrophilinae -- Subfamily of beetles
Wikipedia - Dendrophilus -- Genus of beetles
Wikipedia - Dendrophthora -- Genus of Santalaceae plants
Wikipedia - Dendrophylax lindenii -- Species of perennial epiphyte from the orchid family
Wikipedia - Dendrophylliidae -- Family of corals
Wikipedia - Dendrophysa russelii -- Species of fish
Wikipedia - Dendropicos -- Genus of birds
Wikipedia - Dendropoma corallinaceum -- Species of sea snail
Wikipedia - Dendropsophus rossalleni -- Species of frog
Wikipedia - Dendropsophus tintinnabulum -- Species of frog
Wikipedia - Dendrortyx -- Genus of birds
Wikipedia - Dendrosenecio erici-rosenii -- Species of plant
Wikipedia - Dendrosenecio keniensis -- Species of plant
Wikipedia - Dendrosinus -- Genus of beetles
Wikipedia - Dendroterus -- Genus of beetles
Wikipedia - Dendrotettix australis -- Species of grasshopper
Wikipedia - Dendrotettix quercus -- Species of grasshopper
Wikipedia - Dendrotettix -- Genus of grasshoppers
Wikipedia - Dendrotettix zimmermanni -- Species of grasshopper
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Wikipedia - Den Watts -- Fictional character from the BBC soap opera EastEnders
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Wikipedia - Dependant
Wikipedia - Dependence analysis
Wikipedia - Dependence logic
Wikipedia - Dependency (computer science)
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Wikipedia - Dependency graph
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Wikipedia - Dependency injection
Wikipedia - Dependency inversion principle
Wikipedia - Dependency need
Wikipedia - Dependency network
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Wikipedia - Dependency (religion)
Wikipedia - Dependency theory (database theory)
Wikipedia - Dependency theory -- Notion that resources flow from a "periphery" of poor and underdeveloped states to a "core" of wealthy states
Wikipedia - Dependent and Disability Pension Act -- 1890 act that provided pensions for all discharged and disabled veterans
Wikipedia - Dependent and independent variables -- Concept in mathematical modeling, statistical modeling and experimental sciences
Wikipedia - Dependent clause
Wikipedia - Dependent (grammar)
Wikipedia - Dependently originated
Wikipedia - Dependently typed
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Wikipedia - Dependent ML
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Wikipedia - Descendants 3 -- 2019 Disney Channel Original Movie directed by Kenny Ortega
Wikipedia - Descendants (franchise) -- American film series
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Wikipedia - Descendants of the Sun -- 2016 South Korean television series
Wikipedia - Descendants of William Bradford (Plymouth governor) -- Wikimedia list article
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Wikipedia - Deus, in adiutorium meum intende
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Wikipedia - Deutschsprachige Anwendervereinigung TeX
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Wikipedia - Development of the endocrine system -- The mechanisms that form the endocrine system
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Wikipedia - Dhu al-Qadah -- Eleventh month of the Islamic calendar
Wikipedia - Diabetic diet -- Diet that is recommended for people with diabetes mellitus or high blood glucose
Wikipedia - Diabetic shoe -- Shoes intended to reduce the risk of skin breakdown in diabetics
Wikipedia - Dialect continuum -- Geographic range of dialects that vary more strongly at the distant ends
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Wikipedia - Dictionary of Christian Biography and Literature to the End of the Sixth Century
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Wikipedia - Dimension -- Maximum number of independent directions within a mathematical space
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Wikipedia - Directionality (molecular biology) -- End-to-end chemical orientation of a single strand of nucleic acid
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Wikipedia - Dirty Weekend (1973 film) -- 1973 film
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Wikipedia - Disney Legends -- Award given by the Walt Disney Company
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Wikipedia - Distributed ray tracing -- Refinement of ray tracing that allows for the rendering of "soft" phenomena
Wikipedia - Distributed rendering
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Wikipedia - Dithecodendridae -- Extinct family of graptolites
Wikipedia - Diver's attendant
Wikipedia - Diver's attendant -- Diver's attendant
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Wikipedia - Dividend -- Payment made by a corporation to its shareholders, usually as a distribution of profits
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Wikipedia - Diving superintendent -- Diving superintendent
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Wikipedia - Endelus -- Genus of beetles
Wikipedia - Endemic flora of Trinidad and Tobago -- 59 species of native vascular plants
Wikipedia - Endemic synod -- Former permanent standing synod of bishops of the Patriarchate of Constantinople, convoked and presided over by the patriarch, that met frequently but irregularly to deal with issues of discipline and dogma
Wikipedia - Endemic warfare
Wikipedia - Endemic
Wikipedia - Endemism in the Hawaiian Islands -- Hawai'i is home to a large number of endemic species
Wikipedia - Endemism -- Ecological state of being unique to a defined geographic location or habitat
Wikipedia - Endemoceratoidea -- Superfamily of molluscs (fossil)
Wikipedia - Endemol Shine UK -- TV production company
Wikipedia - Endemol -- former Dutch media company
Wikipedia - Endem TV Tower -- TV tower in Turkey
Wikipedia - Endenicher Bach -- River in Germany
Wikipedia - Enden Station -- Railway station in Mori, Shizuoka Prefecture, Japan
Wikipedia - Endeodes -- Genus of beetles
Wikipedia - Enderbite -- An igneous rock of the charnockite series
Wikipedia - Enderby Jackson -- Jackson, (John) Enderby (1827-1903), musician and impresario
Wikipedia - Enders (automobile) -- small vintage brass cyclecar automobile
Wikipedia - Ender's Game (novel series) -- 1985-2008 Series of six SF novels by Orson Scott Card
Wikipedia - Ender's Game -- 1985 book by Orson Scott Card
Wikipedia - Enders Island
Wikipedia - Endesha Ida Mae Holland -- American activist, and playwright
Wikipedia - Endevor
Wikipedia - End Game (2006 film) -- 2006 action-thriller film by Andy Cheng
Wikipedia - End Game (2018 film) -- 2018 short documentary film by Rob Epstein and Jeffrey Friedman
Wikipedia - Endgame database
Wikipedia - Endgame (Jensen books)
Wikipedia - Endgame: Singularity
Wikipedia - End Game (song) -- 2017 single by Taylor Swift featuring Ed Sheeran and Future
Wikipedia - Endgame study
Wikipedia - Endgame tablebase
Wikipedia - Endgame (TV series) -- Canadian television series
Wikipedia - Endianness -- Order of bytes in a computer word
Wikipedia - Endicott College -- Private college in Beverly, Massachusetts, United States
Wikipedia - Endicott Gulls football
Wikipedia - Endicott Mountains -- Mountain range in Alaska
Wikipedia - Endicott Peabody -- American politician
Wikipedia - Endicott Studio -- Organization
Wikipedia - Ending Aging
Wikipedia - Ending Qualified Immunity Act -- Proposed United States legislation
Wikipedia - Endings, Beginnings -- 2019 romantic drama film by Drake Doremus
Wikipedia - End in itself
Wikipedia - Endius -- Spartan Ephor
Wikipedia - Endless Caverns -- Commercial show cave located near New Market, Virginia, United States
Wikipedia - Endless.com
Wikipedia - Endless Express -- 2014 first-person simulation video game
Wikipedia - Endless Forms Most Beautiful (album) -- 2015 studio album by Nightwish
Wikipedia - Endless Forms Most Beautiful (book)
Wikipedia - Endless Frontier: Vannevar Bush, Engineer of the American Century -- Book by G. Pascal Zachary
Wikipedia - Endless Horizons -- 1953 film
Wikipedia - Endless House -- Work of conceptual architecture by Frederick Kiesler
Wikipedia - Endless Love (2010 TV series) -- 2010 Philippine television series
Wikipedia - Endless Love (2019 TV series) -- 2019 Thai television series
Wikipedia - Endless Love (song) -- 1981 single by Lionel Richie and Diana Ross
Wikipedia - Endless, Nameless (song) -- Song
Wikipedia - Endless Night (2015 film) -- 2015 film
Wikipedia - Endless Night (Graham Parker song) -- 1980 song by Graham Parker
Wikipedia - Endless Ocean -- Diving-oriented video game for the Wii first released in 2007
Wikipedia - Endless OS
Wikipedia - Endless Poetry -- 2016 film
Wikipedia - Endless (private equity) -- British private equity firm
Wikipedia - Endless Sleep Chapter 46 -- album by The Black Sorrows
Wikipedia - Endless Space 2 -- 2017 turn-based strategy, science fiction 4X game
Wikipedia - Endless Things
Wikipedia - Endlicher's Glossary -- Eighth century list of Gaulish words
Wikipedia - Endling -- The last known member of a species
Wikipedia - Endmember -- Mineral at the end of a mineral series
Wikipedia - EndM-EM-^M Station -- Railway station in Matsumoto, Nagano Prefecture, Japan
Wikipedia - EndNote -- Reference management software package
Wikipedia - Endoanal ultrasound
Wikipedia - Endocannibalism -- Practice of eating the flesh of a human being from the same community
Wikipedia - Endocellion -- monotypic flowering plant genus in the daisy family Asteraceae
Wikipedia - Endocerida -- Fossil order of cephalopods
Wikipedia - Endochondral ossification -- Cartilaginous bone development that forms the long bones
Wikipedia - Endoclita sinensis -- Species of moth
Wikipedia - Endocranium -- The lower and inner parts of the skull
Wikipedia - Endocrine disorders
Wikipedia - Endocrine disruptor -- Chemicals that can interfere with endocrine or hormonal systems
Wikipedia - Endocrine Society -- American medical society
Wikipedia - Endocrine system -- The body's hormone-producing glands
Wikipedia - Endocrine
Wikipedia - Endocrinologist
Wikipedia - Endocrinology
Wikipedia - Endocyte -- American pharmaceutical company
Wikipedia - Endocytosis -- Cellular process
Wikipedia - Endodermis -- Inner layer of cortex in vascular plant roots
Wikipedia - Endoderm -- Innermost germ layer that forms the epithelial lining of many organs
Wikipedia - Endodontics
Wikipedia - Endodontic therapy
Wikipedia - End of a Century -- 1994 single by Blur
Wikipedia - End of an Era (comics)
Wikipedia - End of a Priest -- 1969 film
Wikipedia - End of Basque home rule in France -- End of Basque native laws and institutions during French revolultion
Wikipedia - End of Basque home rule in Spain -- Final period of the Basque self-government within the Crown of Castile and Spain
Wikipedia - End-of-file -- Offset that corresponds to the first byte beyond the length of a computer file
Wikipedia - End of History
Wikipedia - End of history
Wikipedia - End-of-life care
Wikipedia - End-of-life (product)
Wikipedia - End-of-life product
Wikipedia - End of message -- End of a message, often an e-mail message
Wikipedia - End of Nations -- 2012 video game
Wikipedia - End of Part One -- British television comedy sketch show
Wikipedia - End of Roman rule in Britain -- Period from 383-410
Wikipedia - End of the British Mandate for Palestine -- Conclusion of responsibility for administration
Wikipedia - End of the Century (film) -- 2019 Argentine romantic drama film
Wikipedia - End of the Game -- 1975 film by Maximilian Schell
Wikipedia - End of the Line (Honeyz song) -- 1998 single by Honeyz
Wikipedia - End of the Rainbow (1930 film) -- 1930 film
Wikipedia - End of the Road (Boyz II Men song) -- 1992 single by Boyz II Men
Wikipedia - End of the Road World Tour -- Final Kiss concert tour
Wikipedia - End of the Spear
Wikipedia - End of the Trail (1932 film) -- 1932 film
Wikipedia - End of the Trail (1936 film) -- 1936 film by Erle C. Kenton
Wikipedia - End of the Wicked -- 1999 Nigerian horror film
Wikipedia - End of the World (1931 film) -- 1931 film
Wikipedia - End of the World (1977 film) -- American Science Fiction film directed by John Hayes
Wikipedia - End of the world (religion)
Wikipedia - end of the world
Wikipedia - End of Watch Call -- Custom practiced by US police after a police officer's death
Wikipedia - End of Watch -- 2012 action thriller film directed by David Ayer
Wikipedia - End of World War II in Europe -- Final battles as well as the German surrender to the Allies
Wikipedia - Endogamy
Wikipedia - Endogenous depression
Wikipedia - Endogenous ligand
Wikipedia - Endogenous opioid
Wikipedia - Endogenous
Wikipedia - Endogeny (biology)
Wikipedia - Endogeny
Wikipedia - Endohedral fullerene
Wikipedia - Endohelea -- Class of algae
Wikipedia - Endo International -- Ireland-domiciled pharmaceutical company
Wikipedia - Endolith -- Organism living inside a rock
Wikipedia - Endomag -- Medical device manufacturer
Wikipedia - Endometrial cancer -- Uterine cancer that is located in tissues lining the uterus
Wikipedia - Endometriosis Foundation of America -- US medical advocacy organization
Wikipedia - Endometriosis -- Disease of the female reproductive system
Wikipedia - Endomondo -- Fitness tracking mobile application
Wikipedia - Endomorphism ring
Wikipedia - Endomorphisms
Wikipedia - Endomorphism
Wikipedia - Endomychidae -- Family of beetles
Wikipedia - Endomychinae -- Subfamily of beetles
Wikipedia - Endomychus -- Genus of beetles
Wikipedia - Endomysium -- A wispy layer of areolar connective tissue
Wikipedia - Endonym and exonym -- Name variations of ethnic groups, languages, persons and places
Wikipedia - Endophenotype
Wikipedia - Endophora -- Expressions that derive their reference from something within the surrounding text
Wikipedia - Endoplasmic reticulum -- Irregular network of membranes coterminous with the outer nuclear membrane in eukaryote cytoplasm that form a meshwork of tubular channels, often expanded into cisternae
Wikipedia - Endops -- Genus of trilobites
Wikipedia - Endopterygota -- Superorder of insects
Wikipedia - Endoreduplication -- Replication of the nuclear genome without mitosis
Wikipedia - Endorheic lake -- Depression within an endorheic basin where water collects with no visible outlet
Wikipedia - Endorphine (film) -- 2015 film
Wikipedia - Endorphins
Wikipedia - Endorphin
Wikipedia - Endorsements in the 2017 United Kingdom general election
Wikipedia - Endorsements in the 2019 United Kingdom general election
Wikipedia - Endorsements in the 2020 Democratic Party presidential primaries -- List of endorsements
Wikipedia - Endor (village)
Wikipedia - Endoscopic retrograde cholangiopancreatography -- Use of endoscopy and fluoroscopy to treat and diagnose digestive issues.
Wikipedia - Endoscopic third ventriculostomy -- Surgical procedure for treatment of hydrocephalus
Wikipedia - Endoscopy
Wikipedia - Endosome -- Vacuole to which materials ingested by endocytosis are delivered
Wikipedia - Endosperm
Wikipedia - Endospore -- Protective structure formed by bacteria
Wikipedia - Endostyle -- Organ in some types of chordates
Wikipedia - Endosymbiont -- Organism that lives within the body or cells of another organism
Wikipedia - Endosymbiosis
Wikipedia - Endosymbiotic
Wikipedia - Endothelial stem cell -- Stem cell in bone marrow that gives rise to endothelial cells
Wikipedia - Endothelin 1
Wikipedia - Endothelium -- Cells that line the Inner surface of blood vessels
Wikipedia - Endothenia gentianaeana -- Species of moth
Wikipedia - Endothenia marginana -- Species of moth
Wikipedia - Endothenia oblongana -- Species of moth
Wikipedia - Endothenia pauperculana -- Species of moth
Wikipedia - Endothenia quadrimaculana -- Species of moth
Wikipedia - Endothermic process -- Chemical reaction that takes up heat (or electrical energy) from surroundings
Wikipedia - Endothiodon -- Extinct genus of synapsid fron the Permian of Pangaea
Wikipedia - Endotricha admirabilis -- Species of moth
Wikipedia - Endotricha flammealis -- Species of moth
Wikipedia - Endotricha melanobasis -- Species of moth
Wikipedia - Endovascular aneurysm repair -- Surgery used to treat abdominal aortic aneurysm
Wikipedia - Endowed chair
Wikipedia - Endowed professorship
Wikipedia - End (philosophy)
Wikipedia - Endpoint detection and response -- Threat monitoring technology
Wikipedia - Endpoint security
Wikipedia - End Poverty Now -- Canadian poverty organization
Wikipedia - Endra Ha-Tiff -- Seychellois windsurfer
Wikipedia - Endre Ady
Wikipedia - Endre Bajcsy-Zsilinszky
Wikipedia - Endre Ban -- 20th-century Hungarian Catholic priest and theologian
Wikipedia - Endre Biro -- Hungarian biochemist
Wikipedia - Endre Boros -- Hungarian-American mathematician
Wikipedia - Endre Czeizel
Wikipedia - Endre Grastyan -- Hungarian physician (1924-1988)
Wikipedia - Endre Gyorgy -- Hungarian politician
Wikipedia - Endre Hazsik -- Hungarian canoeist
Wikipedia - Endre Hellestveit -- Norwegian actor
Wikipedia - Endre Ipacs -- Hungarian canoeist
Wikipedia - Endre Kiss -- Hungarian judoka
Wikipedia - Endre Kristian Vestvik -- Norwegian politician
Wikipedia - Endre Krolopp -- Hungarian malacologist
Wikipedia - Endre Kukorelly
Wikipedia - Endre Magnus Witzoe -- Norwegian ship broker and politician
Wikipedia - Endrendrum Punnagai (TV series) -- Indian Tamil-language soap opera
Wikipedia - Endrendrum Punnagai -- 2013 film by I. Mueenuddin Ahmed
Wikipedia - Endre Steiner -- Hungarian chess player
Wikipedia - Endre Tihanyi -- Hungarian gymnast
Wikipedia - Endri Hasa -- Albanian politician
Wikipedia - Endri Karina -- Albanian weightlifter
Wikipedia - Endrik Wottrich -- German operatic tenor
Wikipedia - Endromis -- Genus of moths
Wikipedia - Endrov
Wikipedia - Endrum Anbudan -- 1992 film by R. Bhagyanathan
Wikipedia - Ends and Means
Wikipedia - Ends and means
Wikipedia - End SARS -- Decentralized social movement against police brutality in Nigeria
Wikipedia - Endsieg -- German term
Wikipedia - Ends (song) -- single by Everlast
Wikipedia - End-stopping
Wikipedia - End system -- Computers connected to a computer network
Wikipedia - End Times (book) -- 2019 book by Bryan Walsh
Wikipedia - End times
Wikipedia - End time -- Future time-period described variously in the eschatologies of several world religions
Wikipedia - End-to-end encryption -- Encryption model where only the sender and recipient can read the ciphertext
Wikipedia - End-to-end principle -- design principle for computer networking
Wikipedia - Endukante... Premanta! -- 2012 film directed by A. Karunakaran
Wikipedia - Endurability -- property
Wikipedia - Endurance (1912 ship)
Wikipedia - Endurance (aeronautics) -- Maximum length of time an aircraft can remain in cruising flight
Wikipedia - Endurance art -- Kind of performance art involving hardship
Wikipedia - Endurance: A Year in Space, a Lifetime of Discovery -- US astronaut autobiography
Wikipedia - Endurance (film) -- 1999 docudrama film about Haile Gebrselassie directed by Bud Greenspan and Leslie Woodhead
Wikipedia - Endurance racing (motorsport) -- Motorsport in which races cover extended distances and time periods designed to test durability and endurance
Wikipedia - Endurance -- Ability of an organism to exert itself and remain active for a long period of time
Wikipedia - ENDURANCE -- Autonomous underwater vehicle
Wikipedia - Endurantism
Wikipedia - Endure -- 2010 film by Joe O'Brien
Wikipedia - Enduring power of attorney -- Authorisation under English law to act on someone else's behalf
Wikipedia - Enduring Stockpile -- United States' arsenal of nuclear weapons post Cold War
Wikipedia - Enduro (video game)
Wikipedia - End-user (computer science)
Wikipedia - End-user development
Wikipedia - End-user license agreement
Wikipedia - End user
Wikipedia - End-user
Wikipedia - Endybauna rapicara -- Genus of beetles
Wikipedia - Endy Bayuni -- Indonesian journalist
Wikipedia - Endymion (mythology) -- Ancient Greek mythical character
Wikipedia - Endymion (poem)
Wikipedia - Endymion Wilkinson
Wikipedia - Endynomena -- Genus of beetles
Wikipedia - End Zone -- Novel by Don DeLillo
Wikipedia - En enda gM-CM-%ng (song) -- 1992 Kikki Danielsson song
Wikipedia - Energy Independence and Security Act of 2007 -- United States law
Wikipedia - en:First Amendment
Wikipedia - En fuldendt gentleman -- 1937 film
Wikipedia - Engal Thanga Raja -- 1973 film by V. B. Rajendra Prasad
Wikipedia - Engblom v. Carey -- Court case interpreting the Third Amendment to the U.S. Constitution
Wikipedia - En Iniya Pon Nilavae -- 2001 film by Balu Mahendra
Wikipedia - Enjambment -- Incomplete syntax at the end of a line in poetry
Wikipedia - Enkutatash -- public holiday of Ethiopia in coincidence of New Year of Ethiopian calendar
Wikipedia - En Magan (1974 film) -- 1974 film by C. V. Rajendran
Wikipedia - Enoch calendar
Wikipedia - Enrique Mendez Jr. -- United States general
Wikipedia - Enrique Mendizabal -- Peruvian sports shooter
Wikipedia - Enstatite -- Pyroxene: magnesium-iron silicate with MgSiO<sub>3</sub> and FeSiO<sub>3</sub> end-members
Wikipedia - Entertainment One Music -- Independent record label in the United States
Wikipedia - Enthusiast computing -- High-end, high-performance personal computing
Wikipedia - Environmental dependence syndrome
Wikipedia - Environmental dependency syndrome -- Zelig syndrome
Wikipedia - Environmentally Endangered Lands -- Government conservation program in Florida, U.S.
Wikipedia - Environmentally Friendly Linkage System -- Transport project in Kai Tak, Hong Kong
Wikipedia - EP2 (Pixies EP) -- 2014 extended play by Pixies
Wikipedia - Ependyma
Wikipedia - Epic of evolution -- A narrative that blends religious and scientific views of cosmic, biological and sociocultural evolution in a mythological manner
Wikipedia - Epidendroideae -- Subfamily of orchids
Wikipedia - Epidendrum adenoglossum -- Species of plant
Wikipedia - Epidendrum alpicolum -- Species of plant
Wikipedia - Epidendrum armeniacum -- Species of plant
Wikipedia - Epidendrum blepharistes -- Species of plant
Wikipedia - Epidendrum brachyglossum -- Species of plant
Wikipedia - Epidendrum brevivenium -- Species of plant
Wikipedia - Epidendrum calanthum -- Species of plant
Wikipedia - Epidendrum catillus -- Species of plant
Wikipedia - Epidendrum cochlidium -- Species of plant
Wikipedia - Epidendrum compressum -- Species of plant
Wikipedia - Epidendrum cornutum -- Species of plant
Wikipedia - Epidendrum cylindraceum -- Species of plant
Wikipedia - Epidendrum cylindrostachys -- Species of plant
Wikipedia - Epidendrum excisum -- Species of plant
Wikipedia - Epidendrum fimbriatum -- Species of plant
Wikipedia - Epidendrum friderici-guilielmi -- Species of plant
Wikipedia - Epidendrum frutex -- Species of plant
Wikipedia - Epidendrum geminiflorum -- Species of plant
Wikipedia - Epidendrum hemiscleria -- Species of plant
Wikipedia - Epidendrum lacustre -- Species of plant
Wikipedia - Epidendrum lanipes -- Species of plant
Wikipedia - Epidendrum latilabre -- Species of plant
Wikipedia - Epidendrum magnoliae -- Species of plant
Wikipedia - Epidendrum mancum -- Species of plant
Wikipedia - Epidendrum microphyllum -- Species of plant
Wikipedia - Epidendrum parviflorum -- Species of plant
Wikipedia - Epidendrum parvilabre -- Species of plant
Wikipedia - Epidendrum piperinum -- Species of plant
Wikipedia - Epidendrum polystachyum -- Species of plant
Wikipedia - Epidendrum ruizianum -- Species of plant
Wikipedia - Epidendrum secundum -- Species of plant
Wikipedia - Epidendrum serpens -- Species of plant
Wikipedia - Epidendrum smaragdinum -- Species of plant
Wikipedia - Epidendrum sophronitis -- Species of plant
Wikipedia - Epidendrum spruceanum -- Species of plant
Wikipedia - Epidendrum tridactylum -- Species of plant
Wikipedia - Episode 4466 -- EastEnders episode
Wikipedia - Epistasis -- Genetic phenomenon in which a gene mutation's effect depends on mutations in other genes
Wikipedia - Epitaph Records -- American independent record label
Wikipedia - Eppendorf & Science Prize for Neurobiology -- Annual award from Science magazine
Wikipedia - Eppendorf (company) -- German laboratory products company
Wikipedia - Eppendorf, Hamburg
Wikipedia - Epyaxa lucidata -- Species of moth endemic to New Zealand
Wikipedia - Equal Pay Day -- Symbolic day dedicated to raising awareness of the gender pay gap
Wikipedia - Equal Rights Amendment -- Proposed amendment to the Constitution of the United States
Wikipedia - ErdM-EM-^Qs-Rado theorem -- Theorem in combinatorial set theory extending Ramsey's theorem to uncountable sets
Wikipedia - Eremophila dendritica -- Species of plant
Wikipedia - Erendira Cova Brindis -- Mexican politician
Wikipedia - Erendira (film) -- 1983 film
Wikipedia - Ergodicity economics -- Theory that attempts to blend economics and ergodic theory
Wikipedia - Erica AuM-CM-^_endorfer -- Italian luger
Wikipedia - Erica Rieder -- Canadian ice hockey defender
Wikipedia - Erich Ludendorff -- German Army officer
Wikipedia - Erich Mendelsohn -- Jewish German architect
Wikipedia - Eric Mendelsohn -- American film director
Wikipedia - Erik Jendresen -- American screenwriter
Wikipedia - Erin Mendenhall -- American politician
Wikipedia - Eri Sendai -- Japanese actress
Wikipedia - Eritrean Liberation Front -- Independence movement in Eritrea
Wikipedia - Erkan Kolcak Kostendil -- Turkish actor and director
Wikipedia - Erla Bergendahl Hohler -- Norwegian art historian and professor
Wikipedia - Erlend Bjontegaard -- Norwegian biathlete
Wikipedia - Erlend Bratland -- Norwegian singer
Wikipedia - Erlend Caspersen -- Norwegian bassist
Wikipedia - Erlend Haraldsson
Wikipedia - Erlend Larsen -- Norwegian politician
Wikipedia - Erlend Loe
Wikipedia - Erlend Rian -- Norwegian politician
Wikipedia - Erlend Wiborg -- Norwegian politician
Wikipedia - Ernesto Mendonca -- Portuguese sailor
Wikipedia - Ernest Townsend -- English artist
Wikipedia - Ernst Gebendinger -- Swiss gymnast
Wikipedia - Ernst Tugendhat
Wikipedia - Ernst Wendel -- German violinist and conductor
Wikipedia - Erotically Charged Dance Songs for the Desperate -- extended play by Gay for Johnny Depp
Wikipedia - Erotic literature -- Stories of passionate romance, and / or sexual relationships intended for arousal of desire in readers
Wikipedia - Erotic sexual denial -- Sexual practice or sex play in which a person is kept in a heightened state of sexual arousal for an extended length of time without orgasm
Wikipedia - Errol Arendz -- South African fashion designer
Wikipedia - Erwin Josef Ender -- German prelate of the Catholic Church
Wikipedia - Erwin Komenda -- Austrian automobile designer
Wikipedia - Eryngium pendletonense -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Eryn Reece -- American bartender
Wikipedia - Erzsebet Lanczendorfer -- Hungarian physician and politician
Wikipedia - Es lebe der Sport -- Single by Rainhard Fendrich
Wikipedia - ESL Music -- American independent record label
Wikipedia - Esmeralda Ossendrijver -- Dutch speed skater
Wikipedia - Esplendor Geometrico -- Spanish industrial band
Wikipedia - Esprit-Tranquille Maistral -- French Navy officer of the War of American Independence, the French Revolutionary Wars and the Napoleonic Wars
Wikipedia - Essays (Emerson) -- Collection of essays related to transcendentalism and romanticism by Ralph Waldo Emerson
Wikipedia - Essendant -- American office supply distributor
Wikipedia - Essendine railway station -- Former Railway Station in Rutland, England
Wikipedia - Estadio Municipal Pedro Roman Melendez -- Multi-use stadium in Manati, Puerto Rico
Wikipedia - Esteban Albarran Mendoza -- Mexican politician
Wikipedia - Estelada -- Flag typically flown by Catalan independence supporters
Wikipedia - Esther Bendahan -- Moroccan-Spanish writer
Wikipedia - Esther Eillam -- Founder of Israeli feminist movement, gender researcher and activist
Wikipedia - Estonian Declaration of Independence -- Founding act of the Republic of Estonia from 1918
Wikipedia - Estonian War of Independence -- War between Estonia and Soviet Russia in 1918-1920
Wikipedia - Estrid Svendsdatter
Wikipedia - Etablissement d'hM-CM-)bergement pour personnes M-CM-"gM-CM-)es dM-CM-)pendantes -- French residential care for senior citizens
Wikipedia - E. Tendayi Achiume -- Professor of Law
Wikipedia - Eternity -- Endless time, an infinite duration
Wikipedia - Ethereal Veiled Existence -- extended play by Carach Angren
Wikipedia - Ethernet flow control -- Technique to suspend transmission to avoid congestion
Wikipedia - Ethiopian calendar -- Principal calendar used in Ethiopia and Eritrea
Wikipedia - Ethos Books -- Singaporean independent book publisher
Wikipedia - Eton College -- Independent boarding school for boys near Windsor, Berkshire, England
Wikipedia - Etowah, North Carolina -- Census-designated place in Henderson County, North Carolina, USA
Wikipedia - Etudes Transcendantales -- Set of etudes by Brian Ferneyhough
Wikipedia - Eucalyptus globulus -- Species of tree endemic to southeastern Australia
Wikipedia - Eucalyptus marginata -- Species of plant in the family Myrtaceae endemic to the south-west of Western Australia
Wikipedia - Eucarpha -- Genus of plants of the family Proteaceae, endemic to New Caledonia
Wikipedia - Euchaetis endoleuca -- Species of moth
Wikipedia - Eucrosia calendulina -- Species of plant
Wikipedia - Eudendrium moulouyensis -- Species of cnidarian
Wikipedia - Eudonia sabulosella -- Species of moth endemic to New Zealand
Wikipedia - Eugendus
Wikipedia - Eugene Gendlin
Wikipedia - Eugene Kormendi -- Hungarian sculptor
Wikipedia - Eugene T. Gendlin
Wikipedia - Eugenie Djendi -- French resistance fighter
Wikipedia - Eugenie Henderson -- British linguist and academic
Wikipedia - Eugen Liebendorfer -- German missionary doctor to India
Wikipedia - Eu Nao Faco a Menor Ideia do que eu To Fazendo Com a Minha Vida -- 2012 film directed by Matheus Souza
Wikipedia - Eunuchs: India's Third Gender -- 1991 ethnographic film
Wikipedia - Euphorbia milii var. splendens -- Variety of plants
Wikipedia - Euphrates Tunnel -- legendary tunnel under the river Euprhates
Wikipedia - Eupithecia endonephelia -- Species of moth
Wikipedia - Eupithecia endotherma -- Species of moth
Wikipedia - Eupithecia laudenda -- Species of moth
Wikipedia - Eupithecia mendosaria -- Species of moth
Wikipedia - Eupithecia nonferenda -- Species of moth
Wikipedia - Euplassa isernii -- Species of plant in the family Proteaceae endemic to Peru
Wikipedia - Eupterote splendens -- Species of moth
Wikipedia - European emigration -- European-descended people living outside Europe
Wikipedia - European Institute of Innovation and Technology -- Research institute, independent EU body
Wikipedia - Euthanasia -- |Practice of intentionally ending a life in order to relieve pain and suffering
Wikipedia - Euxoa distinguenda -- Species of moth
Wikipedia - Eva Bendix Petersen
Wikipedia - Evacuation of civilians from the Channel Islands in 1940 -- Partial evacuation of British dependencies during WWII
Wikipedia - Eva Mendes -- American actress
Wikipedia - Eva Mends -- Ghanaian economist
Wikipedia - Eva Simone Hayward -- Professor of gender and women studies
Wikipedia - Event 0 -- 2016 independent first-person exploration video game developed and published by Ocelot Society
Wikipedia - Everard Endt -- American sailor
Wikipedia - Ever Oasis -- 2017 action-adventure role-playing video game for the Nintendo 3DS
Wikipedia - Evert Endt -- French designer
Wikipedia - Evolution of biological complexity -- The tendency for maximum complexity to increase over time, though without any overall direction
Wikipedia - Ewoks: The Battle for Endor -- 1985 TV movie directed by Ken Wheat
Wikipedia - Excalibur -- Legendary sword of King Arthur
Wikipedia - Excessive Bail Clause -- clause of the Eighth Amendment to the U.S. Constitution, prohibiting bail prices that are unduly high
Wikipedia - Excitebike -- Motocross racing video game series by Nintendo since 1984
Wikipedia - Excite Truck -- Racing video game first published by Nintendo in 2006
Wikipedia - Exclusionary rule -- U.S. rule against evidence that came through a government violation of the defendant's constitutional rights
Wikipedia - Excommunication -- Censure used to deprive, suspend, or limit membership in a religious community
Wikipedia - Exculpatory evidence -- Evidence favorable to the defendant in a criminal trial that tends to exonerate defendant
Wikipedia - Exellodendron -- Genus of plants
Wikipedia - ExFAT -- Non-journaled interoperable file system friendly for flash memory and allowing to overcome FAT32 limitations
Wikipedia - Ex-Girlfriend (song) -- 2000 single by No Doubt
Wikipedia - Exogenous and endogenous variables -- Classification of variables in economic models
Wikipedia - Exoteric -- knowledge that is outside and independent from a person's experience
Wikipedia - Exotropia -- Visual disorder where eyes work independently
Wikipedia - Expectation of privacy -- Legal test regarding privacy protections of the Fourth Amendment to the United States Constitution
Wikipedia - Expendable launch system
Wikipedia - Expendable (short story)
Wikipedia - Experience Hendrix LLC v PPX Enterprises Inc -- English contract law case
Wikipedia - Experimental Remixes -- extended play by Jon Spencer Blues Explosion
Wikipedia - Expert wizard amendment -- Proposed amendment by New Mexico state senator Duncan Scott
Wikipedia - Explosive ordnance disposal (United States Navy) -- US Navy personnel who render safe or detonate unexploded ordnance
Wikipedia - Exponent II -- Independent Latter-day Saint women's periodical (1974-), retreat program and blog
Wikipedia - Exsul singularis -- Species of fly endemic to New Zealand
Wikipedia - Extended area service -- Telephone service
Wikipedia - Extended attribute
Wikipedia - Extended Backus-Naur form -- Family of metasyntax notations, any of which can be used to express a context-free grammar
Wikipedia - Extended Boolean model
Wikipedia - Extended Channel Interpretation -- Communication protocol extension for the bar code reader to host interface
Wikipedia - Extended cognition
Wikipedia - Extended Color BASIC
Wikipedia - Extended Copy Protection
Wikipedia - Extended detection and response -- Threat monitoring technology
Wikipedia - Extended Enterprise Modeling Language
Wikipedia - Extended enterprise -- Firms that combine their economic output to provide products and services
Wikipedia - Extended Euclidean algorithm -- Method for computing the relation of two integers with their greatest common divisor
Wikipedia - Extended evolutionary synthesis
Wikipedia - Extended family -- Family that extends beyond the immediate family
Wikipedia - Extended file attributes
Wikipedia - Extended file system -- Linux file system
Wikipedia - Extended globbing
Wikipedia - Extended Huckel method -- Semiempirical quantum chemistry method
Wikipedia - Extended Kalman filter -- filter for nonlinear state estimation
Wikipedia - Extended memory
Wikipedia - Extended mind
Wikipedia - Extended modal realism
Wikipedia - Extended negative binomial distribution
Wikipedia - Extended periodic table -- Periodic table of the elements with 8 or more periods
Wikipedia - Extended physiological proprioception
Wikipedia - Extended play -- Musical recording longer than a single, but shorter than a full album
Wikipedia - Extended precision -- Floating point number formats
Wikipedia - Extended-range bass -- Electric bass guitar with more than four strings
Wikipedia - Extended real number line
Wikipedia - Extended Service Set
Wikipedia - Extended technique
Wikipedia - Extended Validation Certificate
Wikipedia - Extended Vector Animation -- File format
Wikipedia - Extended Versions (Styx album) -- compilation of live tracks recorded by the band Styx
Wikipedia - Extended vocal technique -- Unconventional, unorthodox, or non-traditional methods of singing
Wikipedia - Extended X-ray absorption fine structure -- Measurement of X-ray absorption of a material as a function of energy
Wikipedia - Extensor digitorum brevis muscle -- Muscle on the upper surface of the foot that helps extend digits 2 through 4
Wikipedia - Extensor expansion -- Special connective attachments by which the extensor tendons insert into the phalanges
Wikipedia - Extensor hallucis brevis muscle -- A muscle on the top of the foot that helps to extend the big toe
Wikipedia - Extra Energy -- Independent retail energy supplier in the United Kingdom
Wikipedia - Extra Mile Endurathon -- Endurance Marathon
Wikipedia - Extraordinary Rendition Band -- Marching band in Providence, RI, US
Wikipedia - Extr-A-Teens -- extended play by A-Teens
Wikipedia - Extreme points of Earth -- List of geographical locations that extend farther in one direction than any other location
Wikipedia - Eyeball Records -- 1995-2012 American independent record label
Wikipedia - Eye of the Beholder II: The Legend of Darkmoon
Wikipedia - Eyestalk -- Protrusion that extends the eye away from the body
Wikipedia - Eyes Wide Open (exhibit) -- Exhibit created by the American Friends Service Committee
Wikipedia - Eyewitness Books -- Series of nonfiction books intended for children and young adults
Wikipedia - Eystein Erlendsson
Wikipedia - Eysteinn Erlendsson
Wikipedia - Eysteinn -- Semi-legendary Swedish king
Wikipedia - Eyvind Johan-Svendsen -- Danish actor
Wikipedia - Ezra Townsend Cresson
Wikipedia - F1 Race -- 1984 racing video game published Nintendo
Wikipedia - Faberge workmaster -- Independent craftsmen of the House of Faberge
Wikipedia - Fabienne Wohlwend -- Racing driver from Liechtenstein
Wikipedia - Fabio Filzi -- Italian Irrendentist
Wikipedia - Fable Legends -- 2016 video game
Wikipedia - Facebook F8 -- Mostly-annual conference held by Facebook, intended for developers and entrepreneurs
Wikipedia - Facelina coenda -- Species of sea slug
Wikipedia - Face of a Fugitive -- 1959 film by Paul Wendkos
Wikipedia - Failure -- Not meeting a desired or intended objective
Wikipedia - Fairness for High Skilled Immigrants Act -- Pending piece of United States federal legislation
Wikipedia - Fairview Independent Schools (Kentucky) -- School district based in Boyd County, Kentucky
Wikipedia - Fairy cup legend -- Folk tales
Wikipedia - Fairy -- Mythical being or legendary creature in European folklore
Wikipedia - Faithful Word Baptist Church -- Independent baptist church in Tempe, Arizona, US
Wikipedia - Falbouria -- Genus of Dolichopodid flies endemic to the Azores
Wikipedia - Fallin' Light (song) -- 2019 single by GFriend
Wikipedia - Fall of Babylon -- End of the Neo-Babylonian Empire
Wikipedia - Falls of Divach -- Waterfall in Scotland, ending in the northern shore of Loch Ness
Wikipedia - False friend
Wikipedia - Famicom Tantei Club Part II: Ushiro ni Tatsu ShM-EM-^Mjo -- 1989 adventure video game published by Nintendo
Wikipedia - Familia Vende Tudo -- 2011 film directed by Alain Fresnot
Wikipedia - Family and Friends (Australian TV series)
Wikipedia - Family Law Legislation Amendment (Family Violence and Other Measures) Act 2011 -- Australian Act of Parliament that amends the Family Law Act 1975
Wikipedia - Fanny Altendorfer -- Austrian luger
Wikipedia - Fanny Mendelssohn -- 19th-century German pianist and composer
Wikipedia - Fantastic Four: The End
Wikipedia - Farah Mendlesohn
Wikipedia - Faraway, So Close! -- 1993 film by Wim Wenders
Wikipedia - Farbror Pekkas handelsbod -- Sveriges Radio-TV's 1965 Christmas calendar
Wikipedia - Farbs -- Independent video gamer
Wikipedia - Farende folk -- 1922 film
Wikipedia - Farendj -- 1990 film
Wikipedia - Farfield Friends Meeting House -- Former Quaker meeting house in Addingham, England
Wikipedia - Farm Credit Canada -- Canadian agricultural term lending crown corporation
Wikipedia - Far-red -- Range of light at the extreme red end of the visible spectrum
Wikipedia - Fashion Is My Kryptonite -- Single by Bella Throne and Zendaya
Wikipedia - Fasli calendar
Wikipedia - Fastrac (rocket engine) -- Pump-fed liquid rocket engine developed by NASA for use on small inexpensive, expendable rockets
Wikipedia - Fatboy (EastEnders) -- Fictional character from the British soap opera EastEnders
Wikipedia - Father of the Bride (album) -- 2019 album by Vampire Weekend
Wikipedia - Fatima Effendi -- Pakistani actress and model
Wikipedia - Fat Possum Records -- American independent record label
Wikipedia - Fat Wreck Chords -- San Francisco, California-based independent record label, focused on punk rock
Wikipedia - Faustina Ampah -- Ghanaian defender
Wikipedia - Fausto Mendoza Maldonado -- Mexican politician
Wikipedia - Faxlore -- Urban legends that spread via fax machine
Wikipedia - Fazenda da Bica -- Region of Rio de Janeiro, Brazil
Wikipedia - Fazenda da Juta (Sao Paulo Metro) -- Sao Paulo Metro station
Wikipedia - Fear No Evil (1969 film) -- 1969 television film by Pauk Wendkos
Wikipedia - Februarius -- Second month of the revised ancient Roman calendar
Wikipedia - February -- Second month in the Julian and Gregorian calendars
Wikipedia - Federal Communications Commission -- Independent agency of the U.S. Government
Wikipedia - Federal Marriage Amendment -- Proposed U.S. Constitutional amendment to outlaw the acknowledgement of homosexual marriages.
Wikipedia - Federal Public Sector Labour Relations and Employment Board -- Independent quasi-judicial tribunal in Canada
Wikipedia - Federal taxation and spending by state -- Ability of the United States government to tax and spend
Wikipedia - Federico Coullaut-Valera Mendigutia -- Spanish sculptor
Wikipedia - Felipe Alfau Mendoza -- Spanish military officer
Wikipedia - Felipe Arizmendi Esquivel -- Mexican Roman Catholic prelate
Wikipedia - Felipe Mendez
Wikipedia - Felix Behrend -- German mathematician
Wikipedia - Felix de Almeida Mendonca -- Brazilian politician
Wikipedia - Felix Endrich -- Swiss bobsledder
Wikipedia - Felix Hollaender -- German writer
Wikipedia - Felix Mendelssohn Bartholdy Prize -- German music award
Wikipedia - Felix Mendelssohn -- German composer, pianist, organist and conductor
Wikipedia - Felix Mendizabal -- Spanish athlete
Wikipedia - Fellowship of Independent Evangelical Churches
Wikipedia - Female gendering of AI technologies
Wikipedia - Femicide -- Intentional killing or other violent deaths of women or girls because of their gender
Wikipedia - Feminism -- Movements and ideologies aimed at establishing gender equality
Wikipedia - Feminist economics -- Gender-aware branch of economics
Wikipedia - Feminist literature -- Fiction or nonfiction that supports the feminist goals of defining, establishing and defending equal civil, political, economic and social rights for women
Wikipedia - Feminist pornography -- Genre of pornographic film developed by and/or for those dedicated to gender equality
Wikipedia - Feminist views on transgender topics
Wikipedia - Fenbendazole
Wikipedia - Fendall Currie -- English cricketer and Royal Marines officer
Wikipedia - Fendall family -- American political family
Wikipedia - Fendalton (New Zealand electorate) -- Former New Zealand electorate
Wikipedia - Fendeille -- Commune in Occitanie, France
Wikipedia - Fender (boating) -- Element protecting the hull of a ship
Wikipedia - Fender skirts
Wikipedia - Fender Stratocaster -- solid body electric guitar
Wikipedia - Fender Telecaster -- Solid body electric guitar
Wikipedia - Fender (vehicle) -- Part of an automobile, motorcycle or other vehicle body that frames a wheel well
Wikipedia - Fendi Al-Fayez -- Sheikh of the Bani Sakher
Wikipedia - Fendi -- Italian enterprise and fashion house
Wikipedia - Feng shui -- Pseudoscientific Chinese philosophical system intended to harmonize people with their environment
Wikipedia - Feral pigeon -- Pigeons descended from domestic pigeons that have returned to the wild
Wikipedia - Ferdynand Antoni Ossendowski -- Polish explorer and writer
Wikipedia - Ferenc Kormendi -- Hungarian writer (1900-1972)
Wikipedia - Fergus I (mythological king) -- Legendary king of Scotland
Wikipedia - Fernando Fernandez de Cordova, 2nd Marquess of Mendigorria -- Argentinian politician (1809-1883)
Wikipedia - Fernando Henderson -- Dominican Republic diver
Wikipedia - Fernando Senderos -- Mexican equestrian
Wikipedia - Ferredoxin:protochlorophyllide reductase (ATP-dependent) -- Enzyme
Wikipedia - Ferreira family -- Fictional family from the BBC soap opera EastEnders
Wikipedia - Ferret-legging -- Endurance test or stunt
Wikipedia - Ferruccio Amendola -- Italian actor
Wikipedia - Festgesang -- Song by Felix Mendelssohn
Wikipedia - Feth-i Bulend-class ironclad -- 19th-century class of Ottoman ironclads
Wikipedia - Fetoscopy -- Endoscopic procedure during pregnancy
Wikipedia - Fever (GFriend song) -- 2019 single by GFriend
Wikipedia - F. Gwendolen Rees -- Welsh zoologist and parasitologist
Wikipedia - Fiber-optic communication -- Method of transmitting information from one place to another by sending pulses of light through an optical fiber
Wikipedia - Fibromyalgia -- Chronic disorder of unknown cause characterized by pain, stiffness, and widespread tenderness in muscles
Wikipedia - Fictionalism -- Pretending to treat something as literally true (a "useful fiction")
Wikipedia - Ficus blepharophylla -- Endangered species of fig tree from Brazil
Wikipedia - Ficus dendrocida -- Species of Neotropical fig
Wikipedia - Fideism -- Epistemological theory which maintains that faith is independent of reason
Wikipedia - Fiend (Dungeons > Dragons)
Wikipedia - Fiend Folio
Wikipedia - Fiep Westendorp -- Dutch illustrator
Wikipedia - Fifteenth Amendment to the United States Constitution -- Article of amendment to the U.S. Constitution, enumerating prohibition of federal and state governments denying right to vote on account of race
Wikipedia - Fifth Amendment to the United States Constitution -- Article of amendment to the U.S. Constitution, as part of the Bill of Rights, enumerating rights related to trials and due process thereof.
Wikipedia - Fight or Flight (EP) -- extended play by Turin Brakes
Wikipedia - Fiji Week -- Week of festivities celebrating Fiji's independence
Wikipedia - Filimonas endophytica -- Bacterium
Wikipedia - Filipendula -- Genus of plants
Wikipedia - FilmDoo -- A UK-based video-on-demand (VOD) platform specialised in independent and world cinema
Wikipedia - Filthy Friends -- Alternative rock supergroup
Wikipedia - Final Fantasy: Legend of the Crystals -- 1994 original video animation
Wikipedia - Finance and Expenditure Committee -- Select committee of the New Zealand Parliament
Wikipedia - Financial adviser -- Professional who renders financial services to clients
Wikipedia - Financial endowment -- Donation to a non profit enterprise for ongoing support
Wikipedia - Financial independence
Wikipedia - Find My Friends -- Application and service for iOS
Wikipedia - Finette Cendron -- French fairy tale
Wikipedia - Fine-tuned universe -- The hypothesis that life in the Universe depends upon certain physical constants having values within a narrow range and the belief that the observed values warrant an explanation.
Wikipedia - Fingerpaint -- Paint intended to be applied with the fingers
Wikipedia - Fingertip (song) -- 2017 single by GFriend
Wikipedia - Finial -- Element marking the top or end of some object; decorative feature
Wikipedia - Finite verb -- Verb form that can complete an independent clause by itself
Wikipedia - Finity's End -- 1997 novel by C. J. Cherryh
Wikipedia - Finkbeiner test -- Checklist to help journalists avoid gender bias
Wikipedia - Finswimming at the World Games -- A trend sport at the World Games
Wikipedia - Firearm malfunction -- Failure of a firearm to operate as intended
Wikipedia - Fire Emblem Echoes: Shadows of Valentia -- 2017 video game for the Nintendo 3DS
Wikipedia - Fire Emblem Warriors -- 2017 hack and slash action role-playing game published by Nintendo and Koei Tecmo
Wikipedia - Fire engine -- Emergency vehicle intended to put out fires
Wikipedia - Firefox Send
Wikipedia - FIRE movement -- Movement whose goal is financial independence and retiring early
Wikipedia - Fire safety -- Practices intended to reduce the destruction caused by fire
Wikipedia - First Amendment Center
Wikipedia - First Amendment to the United States Constitution
Wikipedia - First Amendment
Wikipedia - First Battle of Passchendaele -- Battle in World War I, 12 October 1917
Wikipedia - Firstfruits publications -- Independent book publisher based in Singapore
Wikipedia - First Italian War of Independence
Wikipedia - First Massacre of Machecoul -- Part of the War in the Vendee
Wikipedia - First Offenders -- 1939 film by Frank McDonald
Wikipedia - First Philippine Republic -- Self-proclaimed independent republic from 1899-1901
Wikipedia - First Scottish War of Independence
Wikipedia - First Thai-Lao Friendship Bridge -- Bridge over Mekong River
Wikipedia - First War of Scottish Independence -- 1296-1328 war between English and Scottish forces
Wikipedia - Firth Haring Fabend -- American novelist and historian
Wikipedia - Fisherman's Friends (film) -- 2019 British film by Chris Foggin
Wikipedia - Fisherman's Friends -- Male singing group from Cornwall
Wikipedia - Fisherman's Friend -- Brand of menthol lozenges
Wikipedia - Fiskalna kasa za dilera grasa -- extended play by Klopka Za Pionira
Wikipedia - Fist of Legend
Wikipedia - Fist of the North Star: The Legends of the True Savior
Wikipedia - Fists of Legend -- 2013 film by Kang Woo-suk
Wikipedia - Fitness Boxing -- 2018 fitness game for the Nintendo Switch
Wikipedia - Five Acres and Independence -- Book about self-sustainable small-scale farming
Wikipedia - Five-prime cap -- Specially altered nucleotide on the 5' end of pre-mRNA
Wikipedia - FiXT -- American independent media company
Wikipedia - Fiz Brown -- Fictional character from the British soap opera EastEnders
Wikipedia - F. John Clendinnen
Wikipedia - Flagellate -- Group of protists with at least one whip-like appendage
Wikipedia - Flamethrower -- Ranged incendiary device designed to project a controllable stream of fire
Wikipedia - Flat coast -- Shoreline where the land descends gradually into the sea
Wikipedia - Flatow Amendment -- United States law relating to terrorism
Wikipedia - Flavio Mendez Santiago -- Mexican drug lord
Wikipedia - Flax weevil -- Species of weevil endemic to New Zealand
Wikipedia - Fleinsendin -- Lake in Norway
Wikipedia - Flesh Will Surrender -- 1947 film
Wikipedia - Fletcher Henderson -- American jazz pianist and bandleader
Wikipedia - Flexible spending account -- One of a number of tax-advantaged financial accounts in the US, resulting in payroll tax savings
Wikipedia - Flexor retinaculum of foot -- Strong fibrous band, extending from the bony ankle prominence above, to the margin of the heelbone below
Wikipedia - Flight attendant -- Member of an aircrew
Wikipedia - Flightless cormorant -- Species of flightless bird endemic to the Galapagos islands
Wikipedia - Flight Safety Foundation -- Independent organization advocating for aviation safety
Wikipedia - Flipped (novel) -- Book by Wendelin Van Draanen
Wikipedia - Flora D. Crittenden
Wikipedia - Flora of Canada -- Plants endemic to Canada
Wikipedia - Flora of Madagascar -- Plants endemic to Madagascar
Wikipedia - Flora of Romania -- Plants endemic to Romania
Wikipedia - Florence Comite -- American endocrinologist
Wikipedia - Florence Gschwend -- Swiss chemical engineer
Wikipedia - Florence Henderson -- American actress (1934-2016)
Wikipedia - Florence Pendleton -- American politician
Wikipedia - Florentine calendar
Wikipedia - Florida Bay -- The bay between the southern end of the Florida mainland and the Florida Keys in the United States
Wikipedia - Florida Trend -- Monthly business magazine in Florida, US
Wikipedia - Flotation of flexible objects -- Phenomenon in which the bending of a flexible material allows an object to displace a greater amount of fluid than if it were completely rigid
Wikipedia - Flotilla (video game) -- Turn-based strategy space combat video game created by Blendo Games
Wikipedia - Flower and Dean Street -- Road at the heart of the Spitalfields rookery in the East End of London
Wikipedia - Flower (GFriend song) -- 2019 single by GFriend
Wikipedia - Fluuger Quer Dubendorf -- Swiss cyclo-cross race
Wikipedia - Flying Dutchman -- Legendary ghost ship
Wikipedia - Flying Nun Records -- New Zealand independent record label
Wikipedia - FM-CM-&ngslende feriedage -- 1978 film
Wikipedia - Fogou -- Underground, dry-stone structures found on Iron Age or Romano-British-defended settlement sites in Cornwall
Wikipedia - Fokker F27 Friendship -- Regional airliner by Fokker
Wikipedia - Folger Shakespeare Library -- independent research library in Washington, D.C.
Wikipedia - Follicular dendritic cell sarcoma -- Dendritic cell sarcoma cancer that effects the follicular dendritic cells
Wikipedia - Follicular dendritic cells -- Non-migratory population found in primary and secondary follicles of the B cell areas of lymph nodes, spleen, and mucosa-associated lymphoid tissue (MALT).
Wikipedia - Follicular phase -- Phase of the estrous or menstrual cycle during which follicles in the ovary mature ending with ovulation
Wikipedia - Food and Drug Administration Amendments Act of 2007 -- US law
Wikipedia - Food render
Wikipedia - FoodWorks -- Independent supermarket chain in Australia
Wikipedia - Fool No. 1 -- 1961 song performed by Brenda Lee
Wikipedia - Force -- Any action that tends to maintain or alter the motion of an object
Wikipedia - Ford GT40 -- High-performance endurance racing car
Wikipedia - Foreign exchange derivative -- Financial derivative whose payoff depends on the foreign exchange rates
Wikipedia - Foreign Intelligence Surveillance Act of 1978 Amendments Act of 2008
Wikipedia - Foresters Friendly Society -- Friendly society
Wikipedia - Forest Lawn Memorial Park (Glendale) -- American Cemetery and museum in California
Wikipedia - Forget Everything You Know -- extended play by D.b.s.
Wikipedia - Formosan Association for Public Affairs -- Advocacy group for Taiwan independence
Wikipedia - Formosan clouded leopard -- Extinct clouded leopard subspecies that was endemic to Taiwan
Wikipedia - Formosan League for Reemancipation -- Taiwan independence organization
Wikipedia - Formula 4 -- Open-wheel racing car category intended for junior drivers
Wikipedia - For Services Rendered -- Play
Wikipedia - Fort Bend County Toll Road Authority -- Toll road authority in Texas
Wikipedia - Fort Bend Independent School District
Wikipedia - For the Liberation of Khojavend Medal -- military medal of Azerbaijan
Wikipedia - For the Lonely Lest the Wiser -- extended play by Dr Manhattan
Wikipedia - Fortifications of the Cape Peninsula -- List of historical military structures built to defend the region
Wikipedia - Fortunate Isles -- Semi-legendary islands in the Atlantic Ocean
Wikipedia - Forward compatibility -- Design characteristic that allows a system to accept input intended for a later version of itself
Wikipedia - Forward Versatile Disc -- Optical disc format intended as an alternative to HD DVD and Blu-ray
Wikipedia - Fossa (animal) -- Cat-like, carnivorous mammal endemic to Madagascar
Wikipedia - Fosseway Radio -- Former Independent Local Radio station in Leicestershire, United Kingdom
Wikipedia - Foster's Home for Imaginary Friends -- American animated television series
Wikipedia - Foucault's Pendulum (book)
Wikipedia - Foucault's Pendulum -- 1988 novel by Umberto Eco
Wikipedia - Foundation for Endangered Languages -- Organization supporting the protection of endangered languages
Wikipedia - Foundations and Trends in Theoretical Computer Science
Wikipedia - Foundation's Friends -- 1989 book written in honor of science fiction author Isaac Asimov
Wikipedia - Founder takes all -- The tendency of early colonists to dominate the gene pool
Wikipedia - Four-Calendar Cafe -- 1993 album by the Cocteau Twins
Wikipedia - Four Cuts (EP) -- 1982 extended play by Diamond Head
Wikipedia - FOUR FOUR -- Australian independent record label
Wikipedia - Four Lane Ends Interchange -- Station of the Tyne and Wear Metro
Wikipedia - Fourteenth Amendment to the United States Constitution -- Article of amendment to the U.S. Constitution, enumerating citizenship rights as well as civil and political liberties
Wikipedia - Fourth Amendment to the United States Constitution
Wikipedia - Fourth Amendment to the U.S. Constitution
Wikipedia - Fourth Balkenende cabinet -- Cabinet of the Netherlands
Wikipedia - Fourth Industrial Revolution -- Current trend of automation and data exchange in manufacturing technologies. It includes cyber-physical systems, the Internet of things and cloud computing
Wikipedia - Foveated rendering -- Rendering technique in which image quality is reduced in the peripheral vision
Wikipedia - Fox & Friends -- US television program
Wikipedia - Fractint -- Computer program to render and display many kinds of fractals
Wikipedia - Fradique Mendes -- fictional Portuguese adventurer
Wikipedia - Frame (linear algebra) -- Similar to the basis of a vector space, but not necessarily linearly independent
Wikipedia - Frame rate -- Number of frames rendered in one second
Wikipedia - Framing effect (psychology) -- Drawing different conclusions from the same information, depending on how that information is presented
Wikipedia - Francesco Bendusi -- Italian composer
Wikipedia - Francesco Vendramin -- 17th-century Catholic cardinal
Wikipedia - Frances Hughes Glendening -- First Lady of Maryland
Wikipedia - Franchise Laws Amendment Act, 1931
Wikipedia - Francine Ratner Kaufman -- American endocrinologist
Wikipedia - Francisca Efigenia Melendez y Durazzo -- Spanish miniaturist and pastellist
Wikipedia - Francisco de Ascensao Mendonca -- Portuguese botanist
Wikipedia - Francisco de Mendoza -- Spanish nobleman and diplomat
Wikipedia - Francisco Garmendia
Wikipedia - Francisco Matos Paoli -- Puerto Rican politician and independence advocate
Wikipedia - Francisco Mendez (weightlifter) -- Cuban weightlifter
Wikipedia - Francisco Mendez -- Guatemalan writer
Wikipedia - Francisco Mendonca -- Portuguese sports shooter
Wikipedia - Francisco Menendez (black soldier) -- Military leader serving the Spanish Crown in 18th-century St. Augustine, Florida
Wikipedia - Francois-Aymar de Monteil -- French Navy officer of the War of American Independence
Wikipedia - Francois Hector d'Albert de Rions -- French Navy officer of the War of American Independence
Wikipedia - Francois-Josue de la Corne de Chapt -- French Navy officer of the War of American Independence
Wikipedia - Francois-Louis du Maitz de Goimpy -- French Navy officer of the War of American Independence
Wikipedia - Franco-Turkish War -- War lasting from 1918 to 1921 during the Turkish War of Independence
Wikipedia - Frank Aendenboom -- Belgian actor
Wikipedia - Frank Butcher -- Fictional character from BBC soap opera Eastenders
Wikipedia - Frank Buytendijk -- Dutch author of management books
Wikipedia - Frank Caliendo -- American comedian, actor and impressionist
Wikipedia - Frank E. Sagendorph, 2nd -- American industrailist (1883-1972)
Wikipedia - Frank Henderson (Idaho politician) -- American politician from Idaho
Wikipedia - Frank Henderson (public servant) -- Australian agriculturalist and public servant
Wikipedia - Frankie Pierre -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Frank Kendall III -- United States Under Secretary of Defense
Wikipedia - Frans Boenders -- Belgian writer
Wikipedia - Frans Kellendonk -- Dutch novelist
Wikipedia - Franz Bendel -- German composer
Wikipedia - Franz Brendle (historian) -- German historian
Wikipedia - Franz Heckendorf -- German painter
Wikipedia - Franz Martin Hilgendorf
Wikipedia - Franz Ollendorff
Wikipedia - Franz Pfender -- German politician
Wikipedia - Franz von Jauner -- Austrian theatre director and opera intendant
Wikipedia - Fred A. Henderich -- American architect
Wikipedia - Freddy Fender -- American musician
Wikipedia - Freddy Vachha -- Former Leader of the UK Independence Party
Wikipedia - Frederick Cavendish Ponsonby -- British Army officer
Wikipedia - Frederick Wendel -- German journalist
Wikipedia - Frederic Orendi -- Romanian gymnast
Wikipedia - Frederikso -- Island in Svendborg, Denmark
Wikipedia - Fred Flintstone and Friends -- American animated television series
Wikipedia - Fred Fonseca -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Fred Mendelsohn -- American music executive
Wikipedia - Fred Wendorf
Wikipedia - Fred W. Friendly -- President of CBS News
Wikipedia - Freed-Hardeman University -- Private university in Henderson, Tennessee, U.S.
Wikipedia - Free Dirt Records -- Independent record label
Wikipedia - Freediving blackout -- Loss of consciousness caused by cerebral hypoxia towards the end of a breath-hold dive
Wikipedia - Freedom Dividend
Wikipedia - Freedom for Animals -- English charity campaigning to end the use of animals in entertainment
Wikipedia - Freedom Monument -- Memorial located in Riga, Latvia, honouring soldiers killed during the Latvian War of Independence
Wikipedia - Freedom of thought -- Freedom of an individual to hold or consider a fact, viewpoint, or thought, independent of others' viewpoints
Wikipedia - Free nerve ending -- Type of nerve fiber carrying sensory signals
Wikipedia - Free North Korea Radio -- Independent radio broadcaster based in Seoul
Wikipedia - Free Papua Movement -- Umbrella term for independence movement for West Papua (the Indonesian provinces of Papua and West Papua), with both militant and nonviolent elements
Wikipedia - Free Republic of Wendland
Wikipedia - FreeType -- Software development library to render text onto bitmaps, and other font-related operations
Wikipedia - Free Zone (Scientology) -- Scientology groups independent of the Church of Scientology
Wikipedia - French Hospital (La Providence) -- Almshouses for descendants of Huguenots in Rochester, Kent, England
Wikipedia - French Republican Calendar
Wikipedia - French Republican calendar -- Calendar used in France from 1793 to 1805
Wikipedia - French Revolution of 1848 -- End of the reign of King Louis Philippe and start of the Second Republic
Wikipedia - Frendak v. United States
Wikipedia - Frequency-dependent foraging by pollinators -- Animal behavior
Wikipedia - Frequency-dependent selection
Wikipedia - Freshwater Bay Independent Lifeboat Station -- lifeboat station on the Isle of Wight, UK
Wikipedia - Frieda Salvendy -- Austrian artist
Wikipedia - Friedrich Adolf Trendelenburg -- German philosopher and philologist
Wikipedia - Friedrich Georg Hendel
Wikipedia - Friedrich Hollaender -- German composer
Wikipedia - Friedrich Meggendorfer
Wikipedia - Friedrich Ostendorff -- German politician
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Wikipedia - Friend (automobile) -- An automobile manufactured in Pontiac, Michigan
Wikipedia - Friend Club -- Thai television show
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Wikipedia - FriendFeed
Wikipedia - Friend Husband -- 1918 film
Wikipedia - Friendica
Wikipedia - Friending and following -- On e.g. social media, blogs and newsfeeds
Wikipedia - Friendly AI
Wikipedia - Friendly artificial intelligence -- Hypothetical artificial general intelligence that would have a positive effect on humanity
Wikipedia - Friendly Enemies (1925 film) -- 1925 film
Wikipedia - Friendly Enemies -- 1942 film by Allan Dwan
Wikipedia - Friendly Fire (2006 film) -- 2006 film by Michele Civetta
Wikipedia - Friendly fire -- Attack on friendly forces misidentified as hostile ones
Wikipedia - Friendly Floatees -- Plastic rubber ducks made famous by the work of Curtis Ebbesmeyer, an oceanographer who models ocean currents on the basis of flotsam movements.
Wikipedia - Friendly interactive shell
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Wikipedia - Friendly number
Wikipedia - Friendly Persuasion (1956 film) -- 1956 film by William Wyler
Wikipedia - Friendly society -- Mutual association for a common financial or social purpose
Wikipedia - Friendly's -- U.S. East Coast restaurant chain
Wikipedia - Friendly TV -- Defunct British television station
Wikipedia - Friend of a Friend (Lake Malawi song) -- 2019 song by Lake Malawi
Wikipedia - Friend of a friend
Wikipedia - Friend of Dorothy -- Gay slang term for a gay man
Wikipedia - Friend of My Youth -- Book by Alice Munro
Wikipedia - Friend of the Night -- 2006 single by Mogwai
Wikipedia - Friend or Foe? (game show) -- Television series
Wikipedia - Friend Request Pending -- 2011 short film by Chris Foggin
Wikipedia - Friend Request
Wikipedia - Friend Ripp -- 1923 film
Wikipedia - Friends (1988 film) -- 1988 film
Wikipedia - Friends (1993 film) -- 1993 film
Wikipedia - Friends (2001 film) -- 2001 film by Siddique
Wikipedia - Friends (2002 film) -- 2002 film by M. D. Sridhar
Wikipedia - Friends (American band) -- |American indie band
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Wikipedia - Friends & Family -- 2001 film by Kristen Coury
Wikipedia - Friends & Lovers (film) -- 1999 film
Wikipedia - Friends and Heroes -- British-Canadian-American Christian children's program
Wikipedia - Friends and Lovers (film) -- 1931 film
Wikipedia - Friends and Lovers (Gloria Loring and Carl Anderson song) -- 1986 single by Gloria Loring and Carl Anderson
Wikipedia - Friends' Central School -- Quaker school in Wynnewood, Pennsylvania
Wikipedia - Friends, Comrades -- 1990 film
Wikipedia - Friends: Conditions Apply -- Television series
Wikipedia - Friends (Flume song) -- 2019 song by Australian electronic musician Flume
Wikipedia - Friends from College -- 2017 American comedy streaming television series
Wikipedia - Friends from France -- 2013 film
Wikipedia - Friends Good Will -- American sloop
Wikipedia - Friendship, Anne Arundel County, Maryland -- Census-designated place in Anne Arundel County, Maryland, U.S.
Wikipedia - Friendship Annex
Wikipedia - Friendship Armstrong Academy -- NRHP-listed high school in Washington, D.C.
Wikipedia - Friendship Award (China)
Wikipedia - Friendship Circle (organization) -- Jewish non profit organization.
Wikipedia - Friendship Games -- 1984 international multi-sport event
Wikipedia - Friendship paradox
Wikipedia - Friendship State Trail -- Recreational trail in Wisconsin
Wikipedia - Friendship Train -- 1947 train to send food to Europe
Wikipedia - Friendship -- Mutual affection between people
Wikipedia - Friend.ship with Krist-Singto -- Thai web series
Wikipedia - Friends International Support Group
Wikipedia - Friends Life Group -- Guernsey-incorporated investment vehicle
Wikipedia - Friends (Marshmello and Anne-Marie song) -- 2018 single by Marshmello and Anne-Marie
Wikipedia - Friends of Abe -- Support and networking group for conservatives working in Hollywood
Wikipedia - Friends of Baxter Creek -- Community organization in El Cerrito, California
Wikipedia - Friends of Canadian Broadcasting -- Canadian advocacy group
Wikipedia - Friends of Clean Accounts -- European political group
Wikipedia - Friends of Coal -- US coal industry advocacy organization
Wikipedia - Friends of Democratic Cuba -- Organization based in New Orleans
Wikipedia - Friends of God
Wikipedia - Friends of Man -- Christian denomination founded in 1919
Wikipedia - Friends of Mr. Sweeney -- 1934 film directed by Edward Ludwig
Wikipedia - Friends of the ABC
Wikipedia - Friends of the British Overseas Territories -- U.K. charitable organization
Wikipedia - Friends of the Earth (EWNI) -- Environmental organisation in England, Wales and Northern Ireland
Wikipedia - Friends of the Earth - France -- Non-profit environmental organization based in France
Wikipedia - Friends of the Peak District -- Charity protecting England's first National Park
Wikipedia - Friends of the Saint Paul Chamber Orchestra -- Non-profit cultural and educational organization
Wikipedia - Friends of the Vermont State House -- non-profit corporation
Wikipedia - Friends of WikiLeaks -- Defunct social-networking website
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Wikipedia - Friends Reunited
Wikipedia - Friends, Romans, countrymen, lend me your ears -- Quote from Shakespeare's Julius Caesar
Wikipedia - Friends School (Japan)
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Wikipedia - Friends (season 1) -- Season of television series
Wikipedia - Friends (season 2) -- Season of television series
Wikipedia - Friends (season 3) -- Season of television series
Wikipedia - Friends (season 4) -- Season of television series
Wikipedia - Friends (season 5) -- Season of television series
Wikipedia - Friends (season 6) -- Season of television series
Wikipedia - Friends (season 7) -- Season of television series
Wikipedia - Friends (season 8) -- Season of television series
Wikipedia - Friends (season 9) -- Season of television series
Wikipedia - Friendster -- Social gaming site
Wikipedia - Friend/Sugao no mama -- 2008 single by Rina Aiuchi
Wikipedia - Friends University -- Private university in Kansas, United States
Wikipedia - Friends -- American sitcom created by Marta Kauffman and David Crane
Wikipedia - Friends with Benefits (film) -- 2011 film by Will Gluck
Wikipedia - Friends with Benefits (song) -- 2016 song by KSI and MNDM
Wikipedia - Friends (With Benefits) -- 2009 independent film by Gorman Bechard
Wikipedia - Friends with Better Lives -- American television series
Wikipedia - Friend Sykes -- English organic farmer
Wikipedia - Friend-to-friend -- Type of peer-to-peer network in which users only make direct connections with people they know
Wikipedia - Friend
Wikipedia - Friend Zone 2: Dangerous Area -- 2020 Thai television series
Wikipedia - Friend Zone (Thai TV series) -- 2018-2019 Thai television series
Wikipedia - Fri. Sat. Sun -- Extended play by Dal Shabet
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Wikipedia - Fritz Berendsen -- German politician
Wikipedia - Fritz Berend -- German English Conductor, Music Director
Wikipedia - Fritz Feierabend -- Swiss bobsledder
Wikipedia - Fritz Fend -- German aeronautical engineer
Wikipedia - Fritz Hans Schweingruber -- Swiss dendrochronologist
Wikipedia - Fritz Wendhausen -- German actor, screenwriter and film director
Wikipedia - Froesiodendron -- Genus of Annonaceae plants
Wikipedia - Frogatto > Friends
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Wikipedia - From Beginning to End -- 2009 film directed by Aluizio Abranches
Wikipedia - From Shadows Came Darkness -- album by Mendeed
Wikipedia - Front and back ends
Wikipedia - Front end and back end -- Presentation layer of piece of software
Wikipedia - Front-end bra
Wikipedia - Front-end (computing)
Wikipedia - Front-end processor
Wikipedia - Frosty (frozen dairy dessert) -- Frozen dessert sold by Wendy's
Wikipedia - Fructidor -- Month in the French Republican calendar, from mid-August to mid-September
Wikipedia - Fruit at the Bottom -- album by Wendy & Lisa
Wikipedia - Fruitcake (EP) -- extended play
Wikipedia - Fruitlands (transcendental center)
Wikipedia - Fuckin' Problems -- 2012 single by ASAP Rocky featuring 2 Chainz, Drake and Kendrick Lamar
Wikipedia - Fuck n' Spend -- extended play by The High Speed Scene
Wikipedia - Fuck the War EP -- extended play by Angry Samoans
Wikipedia - Fuck You!!! And Loving It: A Retrospective -- compilation album by Wendy O. Williams
Wikipedia - Fuck You (EP) -- extended play by Overkill
Wikipedia - FUDOFSI -- Federation of independent esoteric orders
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Wikipedia - Fugitive emission -- Unintended release of gases
Wikipedia - Fukd ID 3 -- 2000 extended play by Interpol
Wikipedia - Fukd ID 5 -- 2001 extended play by Bis
Wikipedia - Fukudamachi Station -- Railway station in Sendai, Japan
Wikipedia - Full Blown (Phantom Blue album) -- extended play by Phantom Blue
Wikipedia - Fuller Albright -- American endocrinologist
Wikipedia - Full Fat (EP) -- extended play by Newton Faulkner
Wikipedia - Full-On Bloom -- extended play by Gigolo Aunts
Wikipedia - Full reptend prime
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Wikipedia - Full Swing (EP) -- 2012 extended play by Crowns
Wikipedia - Fulneck School -- Independent school in Pudsey, West Yorkshire, England
Wikipedia - Fulton-Favreau formula -- Proposed formula of amendment of the Constitution of Canada
Wikipedia - Functional dependency
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Wikipedia - Functional extinction -- End of viability for a population
Wikipedia - Fundamental lemma (Langlands program) -- Relates orbital integrals on a reductive group over a local field to stable orbital integrals on its endoscopic groups
Wikipedia - Funding Circle -- Multinational peer-to-peer lending marketplace
Wikipedia - Fuquay-Varina Independent -- Defunct newspaper
Wikipedia - Fur-bearing trout -- Legendary creature
Wikipedia - Furnifold McLendel Simmons -- American senator for North Carolina
Wikipedia - Furniture -- Movable objects intended to support various human activities
Wikipedia - Furra -- Legendary queen in Ethiopia
Wikipedia - FurReal Friends -- Toy brand of robotic pets
Wikipedia - Further (Outasight album) -- extended play by Outasight
Wikipedia - Further Sky -- extended play by Basement
Wikipedia - Fur Traders Descending the Missouri -- Painting by George Caleb Bingham
Wikipedia - Fushimi-juku (NakasendM-EM-^M) -- Post town in the NakasendM-EM-^M
Wikipedia - FUTON bias -- Tendency of scholars to cite journals with open access
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Wikipedia - Futurama: Bender's Game
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Wikipedia - FXML -- XML-based user interface markup language intended for use with JavaFX
Wikipedia - Fylmz Festival -- Independent film festival in Nashville, Tennessee
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Wikipedia - Gaelic calendar
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Wikipedia - Gag Law (Puerto Rico) -- An act passed in 1948 to suppress the independence movement in Puerto Rico
Wikipedia - Gaiam Vivendi Entertainment -- Film, television, DVD and digital distribution company
Wikipedia - Gaius Fulvius Plautianus -- Friend of Emperor Septimius Severus, prefect of the Praetorian Guard, senator and consul (c.150-205)
Wikipedia - Gajendra (1984 film) -- 1984 Kannada film
Wikipedia - Gajendra Ahire -- Indian Marathi film maker and screenwriter
Wikipedia - Gajendra Bahadur Mahat -- Nepalese Politician
Wikipedia - Gajendra Chauhan -- Indian actor
Wikipedia - Gajendra Moksha -- Hindu legend of the god Vishnu rescuing an elephant from a crocodile
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Wikipedia - Galactic Empire (series) -- Science fiction trilogy of Isaac Asimov's earliest novels, extended by a short story
Wikipedia - Galang Hendra Pratama -- Indonesian motorcycle racer
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Wikipedia - Galena Park Independent School District
Wikipedia - Galidor: Defenders of the Outer Dimension -- 2002 Canadian/American television series
Wikipedia - Galium fendleri -- Species of plant
Wikipedia - Galoob v. Nintendo
Wikipedia - Gambling Emperor Legend Zero -- Manga and television drama
Wikipedia - Gambling Wives -- 1924 film by Dell Henderson
Wikipedia - Gambrinus -- Culture hero of European legend, celebrated as an icon of beer
Wikipedia - GaM-CM-+tan Dugas -- Canadian flight attendant, long misidentified as the index case of the North American AIDS Crisis
Wikipedia - Game & Watch Gallery -- 1997 video game compilation published by Nintendo
Wikipedia - Game & Watch -- Series of handheld electronic games by Nintendo
Wikipedia - Game Boy Advance SP -- Handheld game console by Nintendo
Wikipedia - Game Boy Advance -- Handheld game console by Nintendo
Wikipedia - Game Boy family -- Family of handheld game consoles by Nintendo
Wikipedia - Game Boy Micro -- Handheld game console developed by Nintendo
Wikipedia - Game Boy Player -- Nintendo GameCube accessory
Wikipedia - GameCube accessories -- List of accessories made for the Nintendo GameCube
Wikipedia - GameCube -- Home video game console developed by Nintendo
Wikipedia - Gandhinagar Rendava Veedhi -- 1987 film directed by P. N. Ramachandra Rao
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Wikipedia - Ganendranath Tagore
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Wikipedia - Garcia River Forest -- Forest in Mendocino County, California.
Wikipedia - Gardener -- Person who tends gardens
Wikipedia - Garden gnome -- Statue of a dwarf-like creature intended as a garden ornament
Wikipedia - Gardiners Bay -- A small arm of the Atlantic Ocean in the U.S. state of New York at the eastern end of Long Island
Wikipedia - Garfield and Friends -- American animated television series with characters from the Garfield and U.S. Acres comic strips
Wikipedia - Garfield Gets Real (video game) -- Video game for the Nintendo DS
Wikipedia - Gargoris -- Legendary king of Tartessos
Wikipedia - Garhwal Kingdom -- Former independent kingdom in present-day Uttarakhand, India
Wikipedia - Garifuna -- Descendants of West African, Central African, Island Carib, and Arawak people
Wikipedia - Garrick Theatre -- West End theatre in London, England
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Wikipedia - Gar Trinring Tsendro
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Wikipedia - Gas blending -- Producing special gas mixtures to specification
Wikipedia - Gaspard de Ligondes -- French Navy officer of the War of American Independence
Wikipedia - Gaspar Mendez -- Spanish architect
Wikipedia - Gas storage tube -- High pressure gas container with a larger diameter and length than high pressure cylinders, usually with a tapped neck at both ends.
Wikipedia - Gastroschisis -- Birth defect in which the baby's intestines extend outside of the body through a hole next to the belly button.
Wikipedia - Gates of Alexander -- Legendary barrier supposedly built by Alexander the Great in the Caucasus
Wikipedia - Gates of hell -- Legendary entrances to the underworld
Wikipedia - Gauntlet (cancelled video game) -- Unreleased Nintendo DS hack and slash video game
Wikipedia - Gauntlet Legends -- 1998 video game
Wikipedia - Gauss-Legendre quadrature -- Numerical analysis concept
Wikipedia - Gauss's lemma (Riemannian geometry) -- A sufficiently small sphere is perpendicular to geodesics passing through its center
Wikipedia - Gavin Shuker -- British Independent politician
Wikipedia - Gavin Sullivan -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Gay-friendly -- Said of someone or something that promotes a respectful environment for LGBT people
Wikipedia - Gays Against Guns -- Group of LGBTQ people committed to ending gun violence
Wikipedia - Gaze-contingency paradigm -- Techniques for changing computer screen display depending on where the viewer is looking
Wikipedia - Gazette van Ghendt -- Newspaper
Wikipedia - Gazmend Demi -- Albanian businessman
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Wikipedia - Gazmend Oketa -- Albanian politician
Wikipedia - Gear.Club Unlimited -- 2017 racing video game for Nintendo Switch
Wikipedia - Gecko rendering engine
Wikipedia - Gedan-no-kamae -- Stance in kendo
Wikipedia - Geek! -- extended play by My Bloody Valentine
Wikipedia - GE - Good Ending -- Japanese manga series
Wikipedia - Gehendra Bahadur Rajbhandari -- Nepali politician
Wikipedia - Gehendra Giri -- Nepali politician
Wikipedia - Gehendra Shumsher
Wikipedia - Gelenbevi Ismail Efendi
Wikipedia - Gelendzhik
Wikipedia - Gelfond-Schneider theorem -- On the transcendence of a large class of numbers
Wikipedia - Geltsdale & Glendue Fells -- Site of Special Scientific Interest in England
Wikipedia - Gemelli muscles -- Two small muscular fasciculi, accessories to the tendon of the internal obturator muscle
Wikipedia - Gem (EP) -- extended play by Breanne Duren
Wikipedia - Gemological Science International -- Independent gemological organization
Wikipedia - Genadendal Residence -- Official Cape Town residence of the President of South Africa
Wikipedia - Genda Gu -- Condensed matter physicist
Wikipedia - Gendai-geki
Wikipedia - Gendai-jin -- 1952 film
Wikipedia - Gendai Yakuza: Yotamono Jingi -- Japanese movie
Wikipedia - Gendang beleq -- Indonesian traditional musical instrument
Wikipedia - Genda Phool -- Hindi pop song
Wikipedia - Gendarme (historical)
Wikipedia - Gendarmenmarkt -- square in Berlin, Germany
Wikipedia - Gendarmerie Intelligence Organization -- Turkish Intelligence Organization
Wikipedia - Gendarmerie (Republika Srpska) -- Gendarmerie unit in Republika Srpska
Wikipedia - Gendarmerie (Romania) -- Military police force in Romania
Wikipedia - Gendarmerie Search and Rescue Battalion Command -- Turkish search and rescue unit
Wikipedia - GendBuntu
Wikipedia - Gender and emotional expression
Wikipedia - Gender and History
Wikipedia - Gender and Judaism -- Concepts of gender in the Jewish religion and culture
Wikipedia - Gender and politics -- Academic subfield
Wikipedia - Gender and webcomics -- Webcomics are primarily created by women and gender-variant people
Wikipedia - Gender apartheid
Wikipedia - Gender archaeology
Wikipedia - Gender-based violence
Wikipedia - Gender bender -- Person who "bends" expected gender roles
Wikipedia - Gender bias on Wikipedia -- Gender gap problem in Wikipedia and Wikimedia projects
Wikipedia - Gender bias
Wikipedia - Gender binary -- Classification of sex and gender into two distinct, opposite forms of masculine and feminine
Wikipedia - Gendercide -- The systematic killing of members of a specific gender
Wikipedia - Gender differences in social network service use
Wikipedia - Gender differences in suicide
Wikipedia - Gender differences
Wikipedia - Gender dysphoria in children -- Discontent with sex assigned at birth in children
Wikipedia - Gender dysphoria -- Distress due to a mismatch between gender identity and sex assigned at birth
Wikipedia - Gendered impact of the COVID-19 pandemic -- Aspect of viral outbreak
Wikipedia - Gendered racism
Wikipedia - Gender Empathy Gap -- Psychological phenomenon
Wikipedia - Gender Equality and Family Development Select Committee -- Committee appointed by the Malaysian House of Representatives
Wikipedia - Gender equality -- Equal access for males and females to rights, resources, opportunities and protections
Wikipedia - Gender expression -- External manifestation of gender identity
Wikipedia - GenderFail -- Queer publishing and programming initiative
Wikipedia - Gender history -- Sub-field of history and gender studies
Wikipedia - Gender identity disorder in children
Wikipedia - Gender identity disorder
Wikipedia - Gender Identity Organization of Iran -- Iranian non-governmental organization
Wikipedia - Gender identity -- Personal sense of one's own gender
Wikipedia - Gender in Dutch grammar -- Explanation of gender of Dutch words
Wikipedia - Gender in English -- Overview about gender in English
Wikipedia - Gender inequality in Japan -- Article focusing on gender equality in Japan.
Wikipedia - Gender inequality in Ukraine
Wikipedia - Gender inequality -- Idea and situation that women and men are not treated as equal
Wikipedia - Gender in horror films
Wikipedia - Gender in speculative fiction
Wikipedia - Genderless language -- Language that has no distinctions of grammatical gender
Wikipedia - Gender mainstreaming in teacher education policy
Wikipedia - Gender mainstreaming
Wikipedia - Gender narcissism
Wikipedia - Gender neutrality in English -- Gender neutrality in the English language
Wikipedia - Gender neutrality in genderless languages -- Lack of requirement for morphological agreement with respect to gender in some languages
Wikipedia - Gender neutrality in languages with gendered third-person pronouns -- Pronoun that refers to an entity other than the speaker or listener
Wikipedia - Gender neutrality in Spanish -- Gender neutral language in Spanish
Wikipedia - Gender neutrality -- Idea that language, policies, etc. should avoid specifying or distinguishing based on gender
Wikipedia - Gender-neutral language -- Language that avoids bias towards a particular sex or social gender
Wikipedia - Gender-neutral pronoun
Wikipedia - Gender-neutral title -- Title that does not indicate gender
Wikipedia - Gender norms
Wikipedia - Gender of God -- Gender of God
Wikipedia - Gender pay gap
Wikipedia - Gender performativity
Wikipedia - Genderqueer
Wikipedia - Gender representation in sports politics -- Gender and sports politics
Wikipedia - Gender representation in video games -- Portrayal of men, women and LGBT people in video games
Wikipedia - Gender representation on corporate boards of directors
Wikipedia - Gender reveal party -- Fetal sex reveal event
Wikipedia - Gender roles in non-heterosexual communities
Wikipedia - Gender roles
Wikipedia - Gender role -- Social role associated with gender
Wikipedia - Gender separation in Judaism
Wikipedia - Gender-specific pronoun
Wikipedia - Gender star -- Asterisk used in gender-neutral written German
Wikipedia - Gender studies -- Interdisciplinary field of study
Wikipedia - Gender Trouble -- 1990 book by Judith Butler
Wikipedia - Gender variance -- Behavior by an individual that does not match masculine or feminine gender norms
Wikipedia - Gender -- Characteristics distinguishing between masculinity and femininity
Wikipedia - Gender -- Indonesian musical instrument used in Gamelan
Wikipedia - GendM-EM-^Mji Station -- Railway station in Fujinomiya, Shizuoka Prefecture, Japan
Wikipedia - Gendn Chphel
Wikipedia - Gendo Ikari -- Fictional character from Neon Genesis Evangelion
Wikipedia - Gendrey -- Commune in Bourgogne-Franche-Comte, France
Wikipedia - Gendron-Somua AMR 39 -- Type of Armoured Car
Wikipedia - Gendun Drub
Wikipedia - Gene-environment correlation -- Dependence of environmental conditions on individual genotype
Wikipedia - General Law Amendment Act, 1963
Wikipedia - General Mendez Vigo Bridge -- Historic bridge in Coamo, Puerto Rico
Wikipedia - General Roman Calendar as in 1954
Wikipedia - General Roman Calendar of 1954
Wikipedia - General Roman Calendar of 1960
Wikipedia - General Roman Calendar of 1969
Wikipedia - General Roman Calendar of Pope Pius XII
Wikipedia - General Roman Calendar
Wikipedia - General Roman calendar
Wikipedia - Generic antecedent -- Representatives of classes in a situation in which gender is typically unknown
Wikipedia - Genesis does what Nintendon't
Wikipedia - Genetic linkage -- tendency of DNA sequences that are close together on a chromosome to be inherited together
Wikipedia - Genevieve of Brabant -- Fictional heroine in medieval legend
Wikipedia - Genocide of Serbs in the Independent State of Croatia -- Genocide by the Ustashe during WWII
Wikipedia - Geoff Barnes -- Fictional character from the BBC soap opera EastEnders
Wikipedia - Geoffrey Arend -- American actor
Wikipedia - Geoffrey Hendricks
Wikipedia - Geoffrey Potocki de Montalk -- NZ poet, polemicist, pagan and pretender to Polish throne
Wikipedia - Geologic Calendar
Wikipedia - George Beer Endacott -- British Hong Kong historian
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Wikipedia - George Delahunty -- American physiologist and endocrinologist
Wikipedia - George D. S. Henderson -- Art historian, medievalist, writer
Wikipedia - George Duffield (Reverend) -- Minister
Wikipedia - George Fox -- English Dissenter and founder of the Religious Society of Friends (Quakers)
Wikipedia - George Henderson (cartoonist) -- New Zealand cartoonist
Wikipedia - George Henderson (Prince Edward Island politician) -- Canadian politician
Wikipedia - George H. Pendleton -- American lawyer, politician and businessman
Wikipedia - George Kaczender -- Canadian film director
Wikipedia - George Klenzendorff -- US architect and politician
Wikipedia - George Obrenovic -- Pretender of the Serbian throne
Wikipedia - George Pechell Mends -- Captain in the Royal Navy, and prolific sketcher
Wikipedia - George Rendall -- Lieutenant Governor of the Gambia
Wikipedia - George Ripley (transcendentalist) -- American transcendentalist community founder
Wikipedia - Georges-Francois de Framond -- French Navy officer of the War of American Independence
Wikipedia - George's taxonomic arrangement of Banksia -- 1981 and 1996 arrangements of the Australian endemic plant genus Banksia
Wikipedia - George's taxonomic arrangement of Dryandra -- 1996 arrangement of the Australian endemic plant series Dryandra in the genus Banksia
Wikipedia - George Townshend, 1st Marquess Townshend -- 18th-century British Field Marshal and Marquess
Wikipedia - George Townshend, 7th Marquess Townshend -- British Marquess (1916-2010)
Wikipedia - George Villiers, 4th Earl of Clarendon -- British diplomat
Wikipedia - George Wendt -- American actor
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Wikipedia - Georgia Moore -- Australian ice hockey defender
Wikipedia - Georgian calendar
Wikipedia - Georgina Wilson -- Filipina-British endorser, VJ, magazine and commercial model
Wikipedia - Georg Karl Berendt
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Wikipedia - Gerendong Bridge -- Bridge in Indonesia
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Wikipedia - Germanic calendar
Wikipedia - German Instrument of Surrender -- 1945 historical document
Wikipedia - German Namibians -- people descended from ethnic German colonists living in present-day Namibia
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Wikipedia - Gern Blandsten Records -- US independent record label
Wikipedia - Gernot Endemann -- German film and television actor
Wikipedia - Geronimo: An American Legend -- 1993 film directed by Walter Hill
Wikipedia - Gerrit Dimmendaal -- Dutch linguist
Wikipedia - Gerry Mendicino -- Canadian actor
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Wikipedia - Gert Bender -- German motorcycle racer
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Wikipedia - Get Cape. Wear Cape. Fly (EP) -- extended play by Get Cape. Wear Cape. Fly
Wikipedia - Get Close -- 1986 album by The Pretenders
Wikipedia - GFriend discography -- Discography of South Korean girl group Gfriend
Wikipedia - GFriend -- South Korean girl group
Wikipedia - G. G. Henderson -- Scottish chemist (1862-1942)
Wikipedia - Gharana Bullodu -- 1995 film by K. Raghavendra Rao
Wikipedia - Gharana Mogudu -- 1992 film directed by K. Raghavendra Rao
Wikipedia - Ghastly Funeral Theatre -- extended play by Sigh
Wikipedia - Ghazi Saiyyad Salar Masud -- Semi-legendary Muslim figure from India
Wikipedia - Ghendtsche Post-Tydinghen -- Newspaper
Wikipedia - Ghori (novel) -- 1948 GhanaDa novel by Premendra Mitra
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Wikipedia - Ghosts of Girlfriends Past -- 2009 film by Mark Waters
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Wikipedia - Girl at the End of the World -- album by James
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Wikipedia - Girlfriend (Alicia Keys song) -- 2002 single by Alicia Keys
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Wikipedia - Girlfriend (Big Bang song) -- 2016 song performed by Big Bang
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Wikipedia - Glendale Community College (Arizona) -- Community college in Glendale, Arizona
Wikipedia - Glendale Galleria -- Shopping mall in Glendale, California
Wikipedia - Glendale, Idaho -- Human settlement in United States of America
Wikipedia - Glendale, Nevada -- Unincorporated community in Nevada, United States
Wikipedia - Glendale News-Press -- Newspaper in Glendale, California, United States
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Wikipedia - Glendalough Upper Lake -- Lake in Wicklow, Ireland
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Wikipedia - Glenda Morejon -- Ecuadorian racewalker
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Wikipedia - Glenda S. Curry -- 21st-century American Episcopal Bishop, 20th-century American College President
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Wikipedia - Glenden Enterprises -- American stock car racing team
Wikipedia - Glendora, California -- City in California, United States
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Wikipedia - Glen or Glenda -- 1953 film
Wikipedia - Global Certification Commission -- Independent body of the WHO for the eradication of polio
Wikipedia - Global Gender Gap Report -- Index designed to measure gender equality
Wikipedia - Global illumination -- Group of rendering algorithms used in 3D computer graphics
Wikipedia - Glooscap -- Legendary figure of the Wabanaki peoples in the United States and Canada
Wikipedia - Gloria Townsend
Wikipedia - Glycomyces endophyticus -- Genus of bacteria
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Wikipedia - Goaltender -- Person who blocks the goal in ice hockey
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Wikipedia - God and gender in Hinduism
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Wikipedia - Good Friday Agreement -- Linked agreements between the UK and Ireland, and between most political parties in Northern Ireland, ending The Troubles
Wikipedia - Good Riddance / Reliance -- extended play
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Wikipedia - Gopal Krishna Gokhale -- Social and political leader during the Indian Independence Movement
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Wikipedia - Gressittana -- Genus of leaf beetles endemic to New Guinea
Wikipedia - Gressittella (beetle) -- Genus of leaf beetles endemic to New Guinea
Wikipedia - Gretchen Bender -- American artist
Wikipedia - Grevillea acacioides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea acerata -- Species of plant in the family Proteaceae endemic to New South Wales
Wikipedia - Grevillea acrobotrya -- Species of shrub in the family Proteaceae endemic to the southwest of Western Australia
Wikipedia - Grevillea acropogon -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Grevillea acuaria -- Species of shrub in the family Proteaceae endemic to the south of Western Australia
Wikipedia - Grevillea adenotricha -- Species of shrub in the family Proteaceae endemic to the north of Western Australia
Wikipedia - Grevillea alpivaga -- Species of plant in the family Proteaceae endemic to Victoria in Australia
Wikipedia - Grevillea althoferorum -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea amplexans -- Species of shrub in the family Proteaceae endemic to the Mid West region of Western Australia
Wikipedia - Grevillea anethifolia -- Species of shrub of the family Proteaceae that is endemic to Western Australia
Wikipedia - Grevillea angustiloba -- Species of plant in the family Proteaceae endenic to Australia
Wikipedia - Grevillea annulifera -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea aquifolium -- Species of plant in the family Proteaceae endemic to South Australia and Victoria
Wikipedia - Grevillea arenaria -- Species of shrub in the family Proteaceae endemic to the east of New South Wales in Australia
Wikipedia - Grevillea argyrophylla -- Species of shrub in the family Proteaceae endemic to south-western Western Australia
Wikipedia - Grevillea armigera -- Species of plant in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Grevillea asparagoides -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Grevillea aspleniifolia -- Species of plant in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea asteriscosa -- Species of shrub in the family Proteaceae endemic to the south-west region of Western Australia
Wikipedia - Grevillea barklyana -- Species of treein the family Proteceae endemic to Victoria in Australia
Wikipedia - Grevillea batrachioides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea baueri -- Species of shrub in the family Proteaceae endemic to south-eastern New South Wales in Australia
Wikipedia - Grevillea baxteri -- Species of shrub of the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea beadleana -- Species of shrub in the family Proteaceae endemic to New South Wales in Australia
Wikipedia - Grevillea bemboka -- Species of shrub in the family Proteaceae endemic to New South Wales in Australia
Wikipedia - Grevillea benthamiana -- Species of shrub in the family Proteaceae endemic to the Northern Territory in Australia
Wikipedia - Grevillea biformis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea bipinnatifida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea biternata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea brachystylis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea bracteosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea bronwenae -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Grevillea caleyi -- Species of shrub in the family Proteaceae endemic to Australia
Wikipedia - Grevillea calliantha -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea callichlaena -- Species of shrub n the family Proteaceae endemic to eastern Victoria in Australia
Wikipedia - Grevillea candelabroides -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea candicans -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea candolleana -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea capitellata -- Species of plant in the family Proteaceae endemic to New South Wales
Wikipedia - Grevillea celata -- Species of plant in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea centristigma -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea cheilocarpa -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea christineae -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea chrysophaea -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea cirsiifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea coccinea -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea commutata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea concinna -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea confertifolia -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea coriacea -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea corrugata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea costata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea crassifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea cravenii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea crithmifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea crowleyae -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea cunninghamii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea curviloba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea cyranostigma -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea elbertii -- Species of tree in the family Proteaceae endemic to Sulawesi in Indonesia.
Wikipedia - Grevillea endlicheriana -- Species of shrub in the family Proteaceae endemic to the southwest of Western Australia
Wikipedia - Grevillea epicroca -- Species of shrub in the family Proteaceae endemic to the southeastern New South Wales, Australia
Wikipedia - Grevillea erectiloba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea eremophila -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea erinacea -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea eriobotrya -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea eriostachya -- Species of shrub in the family Proteaceae endemic to Western Australia, Northern Territory, and South Australia
Wikipedia - Grevillea eryngioides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea erythroclada -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea evanescens -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea evansiana -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea excelsior -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea exposita -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea extorris -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea exul -- Species of shrub in the family Proteaceae endemic to New Caledonia
Wikipedia - Grevillea fasciculata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea fastigiata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea fililoba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea fistulosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea flexuosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea floribunda -- Species of shrub in the family Proteaceae endemic to New South Wales and Queensland, Australia
Wikipedia - Grevillea florida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea formosa -- Species of shrub in the family Proteaceae endemic to Northern Territory, Australia
Wikipedia - Grevillea fulgens -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea fuscolutea -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea gariwerdensis -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea georgeana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea gillivrayi -- Species of shrub in the family Proteaceae endemic to New Caledonia
Wikipedia - Grevillea glabrescens -- Species of shrub in the family Proteaceae endemic to Northern Territory, Australia
Wikipedia - Grevillea glauca -- Species of shrub in the family Proteaceae endemic to Papua New Guinea and Queensland, Australia
Wikipedia - Grevillea globosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea glossadenia -- Species of shrub in the family Proteaceae endemic to northern Queensland. Australia
Wikipedia - Grevillea gordoniana -- Species of tree or shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea granulifera -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea granulosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea guthrieana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea hakeoides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea haplantha -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea heliosperma -- Species of shrub in the family Proteaceae endemic to northern Australia
Wikipedia - Grevillea helmsiae -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea hilliana -- Species of shrub in the family Proteaceae endemic to New South Wales and Queensland, Australia
Wikipedia - Grevillea hirtella -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea hislopii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea hockingsii -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea hodgei -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea hookeriana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea huegelii -- Species of shrub in the family Proteaceae endemic to southern Australia
Wikipedia - Grevillea humifusa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea humilis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea iaspicula -- Species of shrub in the family Proteaceae endemic to southern New South Wales
Wikipedia - Grevillea ilicifolia -- Species of shrub in the family Proteaceae endemic to South Australia, Victoria and New South Wales
Wikipedia - Grevillea imberbis -- Species of shrub in the family Proteaceae endemic to New South Wales
Wikipedia - Grevillea inconspicua -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea incrassata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea incurva -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea infecunda -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea infundibularis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea insignis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea integrifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea involucrata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea irrasa -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea jephcottii -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea johnsonii -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea juncifolia -- Species of shrub or tree in the family Proteaceae endemic to inland Australia
Wikipedia - Grevillea kedumbensis -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea kenneallyi -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea kennedyana -- Species of shrub in the family Proteaceae endemic to New South Wales and Queensland, Australia
Wikipedia - Grevillea kirkalocka -- Species of shrub in the family Proteaceae endemic to inland Western Australia
Wikipedia - Grevillea lanigera -- Species of shrub in the family Proteaceae endemic to Victoria and New South Wales in Australia
Wikipedia - Grevillea latifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea laurifolia -- Species of shrub in the family Proteaceae endemic to eastern Australia
Wikipedia - Grevillea lavandulacea -- Species of shrub in the family Proteaceae endemic to South Australia and Victoria
Wikipedia - Grevillea leiophylla -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea leptobotrys -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea leptopoda -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea leucoclada -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea leucopteris -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea levis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea linsmithii -- Species of shrub in the family Proteaceae endemic to New South Wales and Queensland Australia
Wikipedia - Grevillea lissopleura -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea longicuspis -- Species of shrub in the family Proteaceae endemic to the Northern Territory of Australia
Wikipedia - Grevillea longifolia -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea longistyla -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea lullfitzii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea maccutcheonii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea macleayana -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea maherae -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea makinsonii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea manglesii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea manglesioides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea marriottii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea masonii -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea maxwellii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea M-CM-^W gaudichaudii -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea meisneri -- Species of shrub in the family Proteaceae endemic to New Caledonia
Wikipedia - Grevillea metamorpha -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea micrantha -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea microstegia -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea microstyla -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea mimosoides -- Species of shrub in the family Proteaceae endemic to north and central Australia
Wikipedia - Grevillea miniata -- Species of shrub in the family Proteaceae endemic to Western Australia and the Northern Territory
Wikipedia - Grevillea minutiflora -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea miqueliana -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea mollis -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea molyneuxii -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea monslacana -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea monticola -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea montis-cole -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea mucronulata -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea muelleri -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea murex -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea myosodes -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea nana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea nematophylla -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea neurophylla -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea newbeyi -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea nivea -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea nudiflora -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea obliquistigma -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea obtecta -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea obtusiflora -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea obtusifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea occidentalis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea oldei -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea oleoides -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea oligantha -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea oligomera -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea olivacea -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea oncogyne -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea oxyantha -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea pachylostyla -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea paniculata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea papillosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea papuana -- Species of shrub in the family Proteaceae endemic to New Guinea
Wikipedia - Grevillea paradoxa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea parallelinervis -- Species of shrub in the family Proteaceae endemic to South Australia
Wikipedia - Grevillea parviflora -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea parvula -- Species of shrub in the family Proteaceae endemic to Victoria and New South Wales,Australia
Wikipedia - Grevillea patentiloba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea patulifolia -- Species of shrub in the family Proteaceae endemic to Victoria and New South Wales, Australia
Wikipedia - Grevillea pauciflora -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pectinata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea petrophiloides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea phanerophlebia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea phillipsiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea phylicoides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pilosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pilulifera -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pimeleoides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pinaster -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pinifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pityophylla -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea plurijuga -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea polybotrya -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea polybractea -- Species of shrub in the family Proteaceae endemic to New South Wales and Victoria, Australia
Wikipedia - Grevillea polychroma -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea prasina -- Species of shrub in the family Proteaceae endemic to Northern Territory and Western Australia
Wikipedia - Grevillea preissii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea prominens -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea prostrata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea psilantha -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pteridifolia -- Species of shrub in the family Proteaceae endemic to Australia
Wikipedia - Grevillea pterosperma -- Species of shrub in the family Proteaceae endemic to Australia
Wikipedia - Grevillea pulchella -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea punctata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pyramidalis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea pythara -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea quadricauda -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea quercifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea quinquenervis -- Species of shrub in the family Proteaceae endemic to South Australia
Wikipedia - Grevillea ramosissima -- Species of shrub in the family Proteaceae endemic to south-eastern Australia
Wikipedia - Grevillea rara -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea raybrownii -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea refracta -- Species of shrub in the family Proteaceae endemic to northern Australia
Wikipedia - Grevillea renwickiana -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea repens -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea reptans -- Species of shrub in the family Proteaceae endemic to southeast Queensland, Australia
Wikipedia - Grevillea rhizomatosa -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea rhyolitica -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea ripicola -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea rivularis -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea robusta -- Species of shrub in the family Proteaceae endemic to eastern Australia
Wikipedia - Grevillea rogersoniana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea rosieri -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea rosmarinifolia -- Species of shrub in the family Proteaceae endemic to New South Wales and Victoria, Australia
Wikipedia - Grevillea roycei -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea rudis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea saccata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea sarissa -- Species of shrub in the family Proteaceae endemic to South and Western Australia
Wikipedia - Grevillea scabra -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea scabrida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea scapigera -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea scortechinii -- Species of shrub in the family Proteaceae endemic to Queensland and New South Wales Australia
Wikipedia - Grevillea secunda -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea sericea -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea sessilis -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea shiressii -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea shuttleworthiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea sparsiflora -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea speciosa -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea spinosa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea spinosissima -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea squiresiae -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea steiglitziana -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea stenobotrya -- Species of shrub in the family Proteaceae endemic to Australia
Wikipedia - Grevillea stenogyne -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea stenomera -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea stenostachya -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea striata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea subterlineata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea subtiliflora -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea sulcata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea synapheae -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea tenuiflora -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea tenuiloba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea teretifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea tetragonoloba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea tetrapleura -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea thelemanniana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea thyrsoides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea trachytheca -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea treueriana -- Species of shrub in the family Proteaceae endemic to South Australia
Wikipedia - Grevillea trifida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea triloba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea tripartita -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea triternata -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea umbellulata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea uncinulata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea uniformis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea variifolia -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea velutinella -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea venusta -- Species of shrub in the family Proteaceae endemic to Queensland, Australia
Wikipedia - Grevillea vestita -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea virgata -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea viridiflava -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea whiteana -- Species of shrub in the family Proteaceae endemic to Queemsland, Australia
Wikipedia - Grevillea wickhamii -- Species of shrub in the family Proteaceae endemic to Australia
Wikipedia - Grevillea wilkinsonii -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea williamsonii -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea willisii -- Species of shrub in the family Proteaceae endemic to Victoria, Australia
Wikipedia - Grevillea wilsonii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea wiradjuri -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea wittweri -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea xiphoidea -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea yorkrakinensis -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea zygoloba -- Species of shrub in the family Proteaceae endemic to Western Australia
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Wikipedia - Grievances of the United States Declaration of Independence -- 27 colonial grievances listed in the Declaration of Independence
Wikipedia - Griffin -- Legendary animal
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Wikipedia - Grothendieck trace formula -- Expresses the number of points of a variety over a finite field
Wikipedia - Groveton Independent School District -- School district in Texas, US
Wikipedia - Groyne -- Structure extending into body of water to limit movement of sediment
Wikipedia - G-Stoned -- extended play by Kruder & Dorfmeister
Wikipedia - Guajara (legendary Guanche woman) -- Figure in the Antiguedades de las Islas Afortunadas
Wikipedia - Gua Kanthan bent-toed gecko -- A gecko endemic to Malaysia
Wikipedia - Guardian (BahaM-JM- -- Defunct office of the BahaM-JM-
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Wikipedia - Guiscardo Amendola -- Uruguayan painter
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Wikipedia - Gull wing -- Aircraft wing configuration with bend at root
Wikipedia - GuM-CM-0run Erlendsdottir -- Icelandic lawyer and judge
Wikipedia - Gumpendorfer StraM-CM-^_e (Vienna U-Bahn) -- Vienna U-Bahn station
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Wikipedia - Gwendolyn Leick
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Wikipedia - Gwendolyn Sasse -- Political scientist and university professor
Wikipedia - Gwendolyn S. Cruzat -- American librarian and educator
Wikipedia - Gwendolyn T. Britt -- American politician (1941-2008)
Wikipedia - Gwendolyn Wilson Fowler -- African-American pharmacist
Wikipedia - Gweunydd Pendinas -- Site of Special Scientific Interest in Wales
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Wikipedia - Gyanendra of Nepal -- Former King of Nepal
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Wikipedia - Gyldendal
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Wikipedia - Gynatrix pulchella -- A dioecious flowering shrub in the family Malvaceae, endemic to south-east Australia
Wikipedia - Gynecomastia -- endocrine system disorder of human male breast
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Wikipedia - Habis -- Legendary king of Tartessos
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Wikipedia - Hacienda Azucarera la Esperanza -- Former 2265-acre sugarcane plantation in Manati, Puerto Rico
Wikipedia - Hacienda Barrancas -- Populated Place in Ponce, Puerto Rico
Wikipedia - Hacienda Buena Vista -- Museum and historic coffee plantation in Ponce, Puerto Rico
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Wikipedia - Hacienda Casa del Frances -- Historic house in Vieques, Puerto Rico
Wikipedia - Hacienda El Jibarito -- Agro-hotel in San Sebastia, Puerto Rico
Wikipedia - Hacienda Grande culture -- A culture that flourished in Puerto Rico from 250 BC to 300 AD
Wikipedia - Hacienda GripiM-CM-1as -- Restored nineteenth-century coffee plantation in Jayuya, Puerto Rico
Wikipedia - Hacienda Juanita -- Historic coffee plantation and estate in Maricao, Puerto Rico
Wikipedia - Hacienda La Avellana Mixed Wildlife Refuge -- Protected area in Costa Rica
Wikipedia - Hacienda La Sabana -- Historic place in Camuy, Puerto Rico
Wikipedia - Hacienda Los Torres -- Historic structure in Lares, Puerto Rico
Wikipedia - Hacienda Mercedita -- Former 300-acre (120 ha) sugarcane plantation in Ponce, Puerto Rico
Wikipedia - Hacienda Napoles Airstrip -- Airstrip in Antioquia, Colombia
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Wikipedia - Hacienda San Francisco -- Sugar mill complex on National Register of Historic Places in Sabana Grande, Puerto Rico
Wikipedia - Hacienda Santa Rita -- Historic sugar plantation in Guanica, Puerto Rico
Wikipedia - Haciendas in the Valley of Ameca -- Comprise a series of expansive land estates awarded to Spanish soldiers for their services in the military during the conquest of New Spain
Wikipedia - Haciendas
Wikipedia - Hacienda Vieja -- district in Orotina canton, Alajuela province, Costa Rica
Wikipedia - Hacienda -- Spanish word used in colonies of the Spanish empire to refer to estates with large business enterprises
Wikipedia - Haciendo Punto en Otro Son -- Puerto Rican musical group
Wikipedia - Hacktivism -- Use of computers and computer networks as a means of protest to promote political ends
Wikipedia - Haddingjar -- In Nordic and Germanic legends, two brothers or a reflection of the Hasdingi Vandals.
Wikipedia - Hadendoa -- Ethnic group of Sudan, Egypt and Eritrea
Wikipedia - Hadji Trendafila -- Bulgarian school teacher
Wikipedia - Hakea amplexicaulis -- Species of shrub in the family Proteaceae endemic to south west Western Australia
Wikipedia - Hakea archaeoides -- Species of plant in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Hakea asperma -- Species of the family Proteaceae endemic to northeastern Victoria
Wikipedia - Hakea auriculata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea bakeriana -- Species of shrub in the family Proteaceae endemic to New South Wales
Wikipedia - Hakea bucculenta -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea ceratophylla -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea clavata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea corymbosa -- Species of plant of the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Hakea cucullata -- Species of in the family Proteaceae and is endemic to the south-west of Western Australia
Wikipedia - Hakea cycloptera -- Species of shrub in the family Proteaceae endemic to South Australia
Wikipedia - Hakea cygna -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea denticulata -- Species of shrub tree in the family Proteaceae endemic southern Western Australia
Wikipedia - Hakea dohertyi -- Species of plant in the family Proteaceae endemic to central New South Wales in Australia
Wikipedia - Hakea elliptica -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea eneabba -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea epiglottis -- Species of shrub in the family Proteaceae endemic to Tasmania
Wikipedia - Hakea erecta -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea eriantha -- Species of plant in the family Proteaceae endemic to the east coast of Australia
Wikipedia - Hakea erinacea -- Species of shrub in the family Proteaceae endemic to south-west Western Australia
Wikipedia - Hakea eyreana -- Species of tree in the family Proteacea endemic to arid parts of inland Australia
Wikipedia - Hakea falcata -- Species of shrub in the family Proteacea endemic to southern Western Australia
Wikipedia - Hakea ferruginea -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea flabellifolia -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea florida -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea florulenta -- Species of shrub in the family Proteaceae endemic to eastern Australia
Wikipedia - Hakea fraseri -- Species of shrub in the family Proteaceae endemic to northern New South Wales
Wikipedia - Hakea gibbosa -- Species of shrub of the family Proteaceae endemic to south eastern Australia
Wikipedia - Hakea gilbertii -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea grammatophylla -- species of shrub of the family Proteacea that is endemic to the Northern Territory, Australia
Wikipedia - Hakea hastata -- Species of shrub in the family Proteaceae endemic to southern Western Australia
Wikipedia - Hakea hookeriana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea horrida -- Species of shrub in the family Proteacea and is endemic to Western Australia
Wikipedia - Hakea ilicifolia -- Species of plant in the family Proteacea endemic to Western Australia
Wikipedia - Hakea incrassata -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea invaginata -- Species of shrub in the family Proteacea and is endemic to Western Australia
Wikipedia - Hakea ivoryi -- Species of shrub or small tree in the family Proteaceae endemic to Queensland and New South Wales
Wikipedia - Hakea kippistiana -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea lasianthoides -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea lasiocarpha -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea laurina -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea lehmanniana -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea leucoptera -- Species of plant in the family Proteaceae endemic to Australia
Wikipedia - Hakea linearis -- Species of plant in the family Proteacea and is endemic to Western Australia
Wikipedia - Hakea longiflora -- Species of shrub in the family Proteaceae and is endemic to Western Australia
Wikipedia - Hakea loranthifolia -- Species of shrub of the family Proteaceae endemic to Western Australia
Wikipedia - Hakea maconochieana -- species of shrub in the family Proteacea endemic to Queensland Australia
Wikipedia - Hakea macrocarpa -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea marginata -- Species of shrub in the family, Proteaceae endemic to Western Australia
Wikipedia - Hakea megadenia -- Species of plant of the family Proteacea endemic to Tasmania and the Furneaux Island group
Wikipedia - Hakea megalosperma -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea meisneriana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea microcarpa -- Species of plant in the family Proteaceae endemic to eastern Australia
Wikipedia - Hakea minyma -- Species of shrub in the family Proteaceae endemic to Australia
Wikipedia - Hakea multilineata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea myrtoides -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea neospathulata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea neurophylla -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea newbeyana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea nitida -- Species of shrub of the family Proteaceae endemic to Western Australia
Wikipedia - Hakea nodosa -- Species of shrub in the family Proteaceae endemic to Australia
Wikipedia - Hakea obliqua -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea obtusa -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea oldfieldii -- Species of shrub of the family Proteaceae endemic to the South West region of Western Australia
Wikipedia - Hakea oleifolia -- Species of plant of the family Proteacea endemic to Western Australia
Wikipedia - Hakea oligoneura -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea pachyphylla -- Species of shrub in the family Proteaceae endemic to New South Wales in Australia
Wikipedia - Hakea pandanicarpa -- Species of shrub in the family Proteaceae endemic to south-west Western Australia
Wikipedia - Hakea pedunculata -- Species of plant in the family Proteaceae endemic to north Queensland, Australia
Wikipedia - Hakea pendens -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea persiehana -- Species of plant in the family Proteaceae endemic to Queensland
Wikipedia - Hakea petiolaris -- Species of plant in the family Proteaceae endemic to south West Australia
Wikipedia - Hakea polyanthema -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea pritzelii -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea propinqua -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Hakea prostrata -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Hakea pulvinifera -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Hakea purpurea -- Species of shrub in the family Proteaceae endemic to Queensland and New South Wales in Australia
Wikipedia - Hakea pycnoneura -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea recurva -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea rhombales -- Species of shrub in the family Proteacea endemic to Western Australia and the Northern Territory
Wikipedia - Hakea rigida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea ruscifolia -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea salicifolia -- Species of plant in the family Proteaceae endemic to eastern Australia
Wikipedia - Hakea scoparia -- Species of shrubin the family Proteaceae endemic to south-west Western Australia
Wikipedia - Hakea sericea -- Species of shrub in the family Proteaceae endemic to New South Wales, Victoria and Tasmania, Australia
Wikipedia - Hakea smilacifolia -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea stenophylla -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea strumosa -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea subsulcata -- Species of shrub in the family Proteacea endemic to Western Australia
Wikipedia - Hakea sulcata -- Species of plant in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea trifurcata -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Hakea trineura -- Species of shrub of the family Proteaceae endemic to Queensland Australia
Wikipedia - Hakea tuberculata -- Species of shrub in the family Proteaceae, endemic to Western Australia
Wikipedia - Hakea varia -- Species of shrub of the family Proteacea endemic to Western Australia
Wikipedia - Hakea verrucosa -- Species of shrub in the family Proteaceae endemic to south-west Western Australia
Wikipedia - Hakea victoria -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Hakea vittata -- Species of shrub of the family Proteaceae endemic to South Australia and eastern Victoria
Wikipedia - Hakea -- Genus of plants in the family Proteaceae endemic to Australia
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Wikipedia - Headland -- A landform extending into a body of water, often with significant height and drop
Wikipedia - Head-on collision -- Traffic collision where the front ends of two vehicles such as cars, trains, ships or planes hit each other in opposite directions
Wikipedia - Head (vessel) -- End cap on a cylindrically shaped pressure vessel
Wikipedia - Health shake -- Blended drink intended to be healthful
Wikipedia - Health Statutes Amendment Act, 2020 -- Bill 30 is an omnibus health bill in Alberta, Canada
Wikipedia - Hear My Train A Comin' -- Song written by Jimi Hendrix
Wikipedia - Heart Essex (Chelmsford & Southend) -- Former commercial radio station in Essex, United Kingdom
Wikipedia - Heart Exeter and Heart Torbay -- Former British Independent Local Radio stations
Wikipedia - Hearts Up EP -- extended play by V. Rose
Wikipedia - Heart Sussex -- Independent Local Radio station in Sussex, United Kingdom
Wikipedia - Heath End, Hampshire -- Village in Hampshire, England
Wikipedia - Heather Hendrickson -- New Zealand microbiologist
Wikipedia - Heather Ingman -- British-born Trinity College Dublin professor, focusing on women's fiction and gender studies, also novelist and journalist
Wikipedia - Heatherley School of Fine Art -- Independent art school in London
Wikipedia - Heat spreader -- Device that tends to equalize temperature over its surface
Wikipedia - Heaving line knot -- Class of knot used to add weight to the end of a rope to make it easier to throw
Wikipedia - Hebrew calendar -- Lunisolar calendar used for Jewish religious observances
Wikipedia - Hector Mendez Alarcon -- Mexican politician
Wikipedia - Hedge End railway station -- Railway station in Hampshire, England
Wikipedia - Hedge (finance) -- An investment position intended to offset potential losses or gains that may be incurred by a companion investment
Wikipedia - Heike Fassbender -- German mathematician
Wikipedia - Heilika of Pettendorf-Lengenfeld
Wikipedia - Heinrich Bender (conductor) -- German conductor and pianist
Wikipedia - Heinrich Fassbender -- German politician
Wikipedia - Heinrich Gottfried Ollendorff -- German grammarian and language educator
Wikipedia - Heinz Wendlinger -- German bobsledder
Wikipedia - He Is Legend -- American rock band
Wikipedia - Helen Baxendale -- English actress
Wikipedia - Helend Peep -- Estonian actor and singer
Wikipedia - Helen Murray -- New Zealand ice hockey defender
Wikipedia - Helen Suzman Foundation -- independent, non-partisan think-tank in South Africa
Wikipedia - Helen Townsend -- New Zealand softball player and teacher
Wikipedia - Helen Vendler
Wikipedia - Helicia acutifolia -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia albiflora -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia amplifolia -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia calocoma -- Species of plantplant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia fuscotomentosa -- Species of tree in the family Proteaceae endemic to Borneo
Wikipedia - Helicia grandifolia -- Species of plant in the family Proteaceae. It is endemic to Vietnam
Wikipedia - Helicia insularis -- Species of plant in the family Proteaceae endemic to Papua New Guinea.
Wikipedia - Helicia latifolia -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia maxwelliana -- Species of plant in the family Proteaceae endemic to Borneo
Wikipedia - Helicia neglecta -- Species of plant in the family Proteaceae. It is endemic to Papua New Guinea
Wikipedia - Helicia peekelii -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia peltata -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia polyosmoides -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia pterygota -- Species of plant in the family Proteaceae endemic to Borneo
Wikipedia - Helicia retusa -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia rostrata -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Helicia shweliensis -- Species of plant in the family Proteaceae endemic to China
Wikipedia - Helicia subcordata -- Species of plant in the family Proteaceae endemic to Papua New Guinea
Wikipedia - Heliciopsis cockburnii -- Species of plant in the family Proteaceae endemic to Peninsular Malaysia
Wikipedia - Heliciopsis montana -- Species of tree in the family Proteaceae endemic to Peninsular Malaysia
Wikipedia - Heliciopsis whitmorei -- Species of tree in the family Proteaceae endemic to Peninsular Malaysia
Wikipedia - Heliozela resplendella -- Species of moth
Wikipedia - Hellbender -- Species of amphibian
Wikipedia - Hell Drivers (film) -- 1957 film by Cy Endfield
Wikipedia - Helmut Wendelborn -- German politician
Wikipedia - Help:Multilingual support -- Rendering support for the alphabets of various languages
Wikipedia - Hem Barua (Tyagbir) -- Indian independence activist
Wikipedia - Hemendranath Tagore
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Wikipedia - Hendarman Supandji -- Indonesian lawyer and politician
Wikipedia - Henda Swart -- South African mathematician
Wikipedia - Hend bint Faisal Al-Qasimi -- Emirati businesswoman
Wikipedia - Hendecagon -- shape with eleven sides
Wikipedia - Hendecagram -- 11-pointed star polygon
Wikipedia - Hendecahedron
Wikipedia - Henderson archaic pigeon -- Extinct species of bird
Wikipedia - Henderson City-County Airport -- Airport in Kentucky, United States of America
Wikipedia - Henderson County Courthouse (Illinois) -- local government building in the United States
Wikipedia - Henderson crake -- Species of bird
Wikipedia - Henderson Event Center -- Indoor arean in Henderson, Nevada, U.S.
Wikipedia - Henderson Field (Midway Atoll) -- Public airport on Sand Island in Midway Atol
Wikipedia - Henderson fruit dove -- Species of bird
Wikipedia - Henderson Glacier -- Glacier in Antarctica
Wikipedia - Henderson ground dove -- Extinct species of bird
Wikipedia - Henderson Group -- Global investment manager
Wikipedia - Henderson Hall (Arlington, Virginia) -- US Marine Corps base near Arlington, Virginia, United States
Wikipedia - Henderson-Hasselbalch equation -- Equation used to estimate the pH of a weak acid or base solution
Wikipedia - Henderson Island (Pitcairn Islands) -- Atoll in the Pitcairn Islands, British Overseas Territories
Wikipedia - Henderson limit -- Dose limit in X-ray crystallography studies
Wikipedia - Henderson, Minnesota -- City in Minnesota, United States
Wikipedia - Henderson molybdenum mine -- USA molybdenum mine
Wikipedia - Henderson, Nevada -- City in Nevada, United States
Wikipedia - Henderson Run (Pine Creek tributary) -- Waterway in Crawford County, Pennsylvania
Wikipedia - Henderson-Sellers, Brian
Wikipedia - Henderson's Relish -- Spicy and fruity vegan condiment similar to Worcestershire sauce
Wikipedia - Henderson State University -- University in Arkadelphia, Arkansas
Wikipedia - Henderson Station, Minnesota -- Unincorporated community in Minnesota, US
Wikipedia - Henderson Valley -- Locality in New Zealand
Wikipedia - Hendes store aften -- 1954 film
Wikipedia - Hendiadys -- Conjunction for emphasis
Wikipedia - Hendon Central tube station -- London Underground station
Wikipedia - Hendon
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Wikipedia - Hendrar Prihadi -- Indonesian politician
Wikipedia - Hendra Setijawan -- Indonesian archer
Wikipedia - Hendratta Ali -- Petroleum geologist, hydrologist and author
Wikipedia - Hendre-Ddu Tramway -- Defunct narrow gauge railway in Wales
Wikipedia - Hendrick Avercamp -- Dutch painter
Wikipedia - Hendrick Goltzius -- Painter from the Northern Netherlands
Wikipedia - Hendrick Island
Wikipedia - Hendrick Mommers -- Dutch landscape painter
Wikipedia - Hendrick Motorsports -- American racecar team
Wikipedia - Hendricks, Minnesota -- City in Minnesota, United States
Wikipedia - Hendrick Tejonihokarawa -- Mohawk Sachem
Wikipedia - Hendrick ter Brugghen
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Wikipedia - Hendrick Vaal Neto -- Angolan diplomat
Wikipedia - Hendrick van Berckenrode -- Mayor of Haarlem
Wikipedia - Hendrick van Uylenburgh -- Dutch art dealer
Wikipedia - Hendricus Thijsen -- Dutch gymnast
Wikipedia - Hendricus Wessel -- Dutch athlete
Wikipedia - Hendrika Bante -- Dutch diver
Wikipedia - Hendrik Adamson -- Estonian poet and teacher
Wikipedia - Hendrik Adriaan van Beuningen -- Dutch businessman and politician
Wikipedia - Hendrika Johanna van Leeuwen -- Dutch physicist
Wikipedia - Hendrik Andriessen -- Dutch composer, organist, and music educator
Wikipedia - Hendrik Arent Hamaker -- Dutch orientalist
Wikipedia - Hendrika Ruger -- Dutch-Canadian author and publisher (born 1928)
Wikipedia - Hendrika van der Pek -- Dutch painter
Wikipedia - Hendrika van Rumt -- Dutch artistic gymnast
Wikipedia - Hendrik Bertz -- German sprint canoer
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Wikipedia - Hendrik Bogaert -- Belgian politician
Wikipedia - Hendrik Brugmans
Wikipedia - Hendrik Buhrmann -- South African professional golfer
Wikipedia - Hendrik Bulthuis -- Dutch writer, linguist, and Esperantist
Wikipedia - Hendrik Casimir
Wikipedia - Hendrik Chabot Award -- Dutch art award
Wikipedia - Hendrik Claudius -- German painter and apothecary
Wikipedia - Hendrik Crudop -- Dutch colonial governor
Wikipedia - Hendrik C. van de Hulst
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Wikipedia - Hendrik Degros -- Belgian equestrian
Wikipedia - Hendrik de Vries -- Dutch poet and painter
Wikipedia - Hendrik de Wolf -- Dutch weightlifter
Wikipedia - Hendrik Dirk Kruseman van Elten -- Dutch landscape painter
Wikipedia - Hendrik Doeff -- Dutch diplomat and Japanologist
Wikipedia - Hendrik Enno Boeke
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Wikipedia - Hendrik Happe -- Dutch architect
Wikipedia - Hendrik Hart -- Dutch-Canadian philosopher
Wikipedia - Hendrik Jacob Wikar -- Finnish explorer
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Wikipedia - Hendrik Jan Wolter -- Dutch painter
Wikipedia - Hendrikje Fitz -- German actress (1961-2016)
Wikipedia - Hendrikje van Andel-Schipper -- Dutch supercentenarian
Wikipedia - Hendrik Johansen -- Danish gymnast
Wikipedia - Hendrik Koekoek -- Dutch politician
Wikipedia - Hendrik Kramers
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Wikipedia - Hendrik Mande
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Wikipedia - Hendrik Menso -- Dutch politician
Wikipedia - Hendrik Pierson -- Dutch minister
Wikipedia - Hendrik Quarles van Ufford -- Dutch soldier, writer, and planter
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Wikipedia - Hendrik Severinus Pel -- Dutch zoologist and administrator
Wikipedia - Hendrik S. Houthakker
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Wikipedia - Hendrik Stroo -- Dutch canoeist
Wikipedia - Hendrik Swalmius -- Dutch theologian
Wikipedia - Hendrik Tennekes -- Dutch scientist
Wikipedia - Hendrik Tollens -- Dutch poet
Wikipedia - Hendrikus Colijn -- Dutch politician
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Wikipedia - Hendrik van den Eijnde -- Dutch sculptor
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Wikipedia - Hendrik van Gent
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Wikipedia - Hendrik Verwoerd -- Prime Minister of South Africa from 1958 until his assassination in 1966
Wikipedia - Hendrik Vestmann -- Estonian conductors
Wikipedia - Hendrik von Bultzingslowen -- German actor
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Wikipedia - Hendrik Voogd -- Dutch painter and printmaker
Wikipedia - Hendrik Wade Bode -- American researcher
Wikipedia - Hendrik Wijdeveld -- Dutch architect and graphic designer (1885-1987)
Wikipedia - Hendrik Willem Bakhuis Roozeboom
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Wikipedia - Hendrix College
Wikipedia - Hendrix (film) -- 2000 television film directed by Leon Ichaso
Wikipedia - Hendrus Anding -- Malaysian politician
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Wikipedia - Hendryk Schamberger -- German ice dancer
Wikipedia - Hend Sabry -- Tunisian actress
Wikipedia - Hengist and Horsa -- Legendary brothers said to have led the invasion of Britain in 5th century
Wikipedia - Henk Barendregt
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Wikipedia - Henriette Mendel -- German actress
Wikipedia - Henriette Reker -- German lawyer and independent politician; first female Lord Mayor of Cologne
Wikipedia - Henry Anderson (street vendor) -- Street vendor
Wikipedia - Henry Bender -- German actor
Wikipedia - Henry Bolton (British politician) -- Former Leader of the UK Independence Party, Territorial Army officer and police officer
Wikipedia - Henry Bradford Endicott -- American businessman
Wikipedia - Henry Cavendish
Wikipedia - Henry Dendy -- Mates only
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Wikipedia - Henry Friendly
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Wikipedia - Henry H. Kendall -- American architect
Wikipedia - Henryka MoM-EM-^[cicka-Dendys -- Polish diplomat
Wikipedia - Henry Kendall (actor) -- English stage and film actor (1897-1962)
Wikipedia - Henry Kendall (poet) -- Australian author and bush poet
Wikipedia - Henryk Stepien -- Polish endocrinologist, neurologist and researcher
Wikipedia - Henry Majendie (cricketer) -- English cricketer, clergyman
Wikipedia - Henry Mendez -- Dominican singer and producer
Wikipedia - Henry (Saxon king) -- Legendary king of the Saxons
Wikipedia - Henry Townshend (died 1621) -- English politician
Wikipedia - Henry Townshend (died 1762) -- English politician
Wikipedia - Henry Way Kendall -- American particle physicist who won the Nobel Prize in Physics
Wikipedia - Hen with Sapphire Pendant (Faberge egg) -- 1886 Imperial Faberge egg
Wikipedia - Herbert Enderton -- American mathematician
Wikipedia - Herbert Mendo Ssegujja -- Ugandan teacher and comedian
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Wikipedia - Her Boy Friend -- 1924 film
Wikipedia - Hercules in the Maze of the Minotaur -- fifth and final TV movie pilot for the television series Hercules: The Legendary Journeys
Wikipedia - Herd mentality -- Human tendency to adopt beliefs and behaviors favored by one's group
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Wikipedia - Hereward House School -- independent school in London
Wikipedia - Her Husband's Friend -- 1920 film
Wikipedia - Herleif -- Legendary Danish king
Wikipedia - Herman Bendell -- American military physician and politician (b. 1843, d. 1932)
Wikipedia - Herman Berendsen -- Dutch chemist
Wikipedia - Herman cake -- "Friendship cake": the starter is passed from person to person (like a chain letter) and continues to grow as it contains yeast and lactic acid bacteria
Wikipedia - Herman Leenders -- Flemish writer and poet
Wikipedia - Herman Miller (manufacturer) -- Manufacturer of high-end office furniture
Wikipedia - Hermann Abendroth -- German conductor
Wikipedia - Hermann Mendel -- German musicologist
Wikipedia - Herman the Recluse -- Legendary thirteenth century Benedictine monk
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Wikipedia - Hermes Volley Oostende -- Belgian volleyball club
Wikipedia - Herminio Blanco Mendoza -- Mexican economist
Wikipedia - Herminio Menendez -- Spanish canoeist
Wikipedia - Herritarren Zerrenda -- Basque-nationalist party
Wikipedia - Heterogeneous Earliest Finish Time -- Heterogeneous Earliest Finish Time (or HEFT) is a heuristic to schedule a set of dependent tasks onto a network of heterogenous workers taking communication time into account.
Wikipedia - Hetty Koes Endang -- Indonesian kroncong singer
Wikipedia - Hex - The Legend of the Towers -- Amusement ride at Alton Towers
Wikipedia - Hey Baby (New Rising Sun) -- Jimi Hendrix song
Wikipedia - Hey! Pikmin -- 2017 action video game developed by Arzest and published by Nintendo
Wikipedia - Hey You, Pikachu! -- Virtual pet video game for the Nintendo 64
Wikipedia - Hialmar Rendahl
Wikipedia - Hicksbeachia pilosa -- Species of tree in the family Proteaceae endemic to northeastern Queensland, Australia
Wikipedia - Hicksian demand function -- Demand of a consumer over a bundle of goods that minimizes their expenditure while delivering a fixed level of utility.
Wikipedia - Hidden Agenda (2001 film) -- 2001 film by Marc S. Grenier
Wikipedia - Hidden Agenda (Craig David song) -- 2003 single by Craig David
Wikipedia - Hidden Agenda (game show) -- American hidden camera game show
Wikipedia - Hidden Beach Recordings -- independent record label
Wikipedia - Hidden Nations, Enduring Crimes conference -- Circassian Conference in Tbilisi in March 2010
Wikipedia - Hierodoris stella -- Species of moth endemic to New Zealand
Wikipedia - Hifzur Rahman Seoharwi -- Indian independence activist
Wikipedia - Higashi-Sendai Station -- Railway station in Sendai, Japan
Wikipedia - High&Low The Movie 2 / End of Sky -- 2017 Japanese action film
Wikipedia - High-dynamic-range rendering
Wikipedia - High dynamic range -- Extended dynamic range of luminance
Wikipedia - High-end audio -- Class of consumer home audio equipment
Wikipedia - High-pressure nervous syndrome -- A reversible diving disorder that occurs when a diver descends below about 150 m using a breathing gas based on helium
Wikipedia - High School Never Ends -- 2006 single by Bowling for Soup
Wikipedia - High School U.S.A. -- 1983 television film by Jack Bender and Rod Amateau
Wikipedia - Hijra (South Asia) -- Third gender of South Asian cultures
Wikipedia - Hijri calendar
Wikipedia - Hijri year -- Era in the Islamic calendar
Wikipedia - Hilarion Vendegou -- French politician
Wikipedia - Hilary Ockendon -- British applied mathematician
Wikipedia - Hilde Behrend -- British economist
Wikipedia - Hill End railway station -- Former railway station in Hertfordshire, England
Wikipedia - Hillfort -- Type of earthworks used as a fortified refuge or defended settlement
Wikipedia - Hill -- Landform that extends above the surrounding terrain
Wikipedia - Hindsight bias -- Tendency to perceive past events as more predictable than they actually were at the time
Wikipedia - Hindu calendar -- calendars used by Hindus worldwide
Wikipedia - Hindu joint family -- Extended family common in the Indian subcontinent particularly founded in India
Wikipedia - Hindu Religious and Charitable Endowments Department -- Tamil Nadu government to maintain Hindu temples
Wikipedia - Hipster Antitrust -- Political trend in the US
Wikipedia - Hipster racism -- Behavior typically regarded as racist, defended as intended to be ironic or satirical
Wikipedia - Hiram Melendez Juarbe -- Puerto Rican academic
Wikipedia - Hircocervus -- Legendary creature
Wikipedia - Hiroki Endo
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Wikipedia - Hirose-dM-EM-^Mri Station -- Metro station in Sendai, Japan
Wikipedia - His Best Friend (1929 film) -- 1929 film
Wikipedia - His Best Friend (1937 film) -- 1937 film
Wikipedia - His Best Friend (1962 film) -- 1962 film
Wikipedia - Hispanos -- descendants of early Spanish and Mexican settlers in the United States
Wikipedia - Historia Ecclesie Abbendonensis
Wikipedia - Historiographic issues about the American Civil War -- How the American Civil War has been seen after it ended
Wikipedia - History of Bangladesh (1971-present) -- History of Bangladesh after gaining independence from Pakistan
Wikipedia - History of Bombay in independent India -- Aspect of history
Wikipedia - History of the Nintendo Entertainment System -- Aspect of history
Wikipedia - History of underwater diving -- History of the practice of descending below the water's surface to interact with the environment
Wikipedia - His Wife's Friend -- 1919 film by Joe De Grasse
Wikipedia - Hitchin and Harpenden (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom
Wikipedia - Hitting the wall -- Sudden fatigue during endurance sports
Wikipedia - Hit U -- Extended play by Dal Shabet
Wikipedia - HM-aM-:M-!fliua -- Islet in Rotuma, a dependency of Fiji
Wikipedia - HM-aM-;M-^Sng Bang dynasty -- legendary, semi-mythical period in Vietnamese historiography
Wikipedia - HMAS Pioneer -- Pelorus-class protected cruiser built for the Royal Navy at the end of the 19th century
Wikipedia - HMAS Vendetta (D08) -- 1958 Daring-class destroyer of the Royal Australian Navy
Wikipedia - HM Bark Endeavour
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Wikipedia - HM-CM-$py Endko? Eli kuinka Uuno Turhapuro sai niin kauniin ja rikkaan vaimon -- 1977 film directed by Ere Kokkonen
Wikipedia - HM Prison Holloway -- Former prison for women and young offenders in north London, England
Wikipedia - HM Prison Low Newton -- Closed prison for female adults and young offenders in County Durham, England
Wikipedia - HM Prison Nottingham -- Men's prison and young offender institution in Nottingham
Wikipedia - HMS Endeavour -- 18th-century Royal Navy research vessel
Wikipedia - HMS Endurance (1967) -- Royal Navy vessel
Wikipedia - HMS Splendid (P228) -- Submarine
Wikipedia - Hoax Slayer -- Website critically analyzing urban legends
Wikipedia - Hobbit -- Fictional race from J. R. R. Tolkien's legendarium
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Wikipedia - Hoca Sadeddin Efendi
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Wikipedia - Hogan's Alley (video game) -- 1984 video game by Nintendo
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Wikipedia - Homenaje a Dos Leyendas (2006) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2007) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2008) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2010) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2011) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2012) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2013) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2014) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2015) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2016) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2017) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2018) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas (2019) -- 2019 Consejo Mundial de Lucha Libre event
Wikipedia - Homenaje a Dos Leyendas (2020) -- 2020 professional wrestling show
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Wikipedia - Homenaje a Dos Leyendas: El Santo y Salvador Lutteroth (2002) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas: El Santo y Salvador Lutteroth (2003) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas: El Santo y Salvador Lutteroth (2004) -- Mexican professional wrestling supercard show
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Wikipedia - Hyrule Warriors -- 2014 hack and slash video game published by Nintendo and Koei Tecmo
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Wikipedia - Independence-friendly logic
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Wikipedia - Independence number
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Wikipedia - Independence (probability theory) -- Term in probability theory
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Wikipedia - Independencia (Line E Buenos Aires Underground) -- Buenos Aires Underground station
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Wikipedia - Independent Battery C, Pennsylvania Light Artillery -- Light artllery battery of the Union Army
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Wikipedia - Independent Democrats
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Wikipedia - Independent Games Festival
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Wikipedia - Independent Labour (Isle of Man) -- Isle of Man political party
Wikipedia - Independent Labour Network -- Defunct left wing political group in the United Kingdom
Wikipedia - Independent Labour Party -- UK political party
Wikipedia - Independent Left (Ireland) -- Political party in the Republic of Ireland
Wikipedia - Independent Liberals (Israel) -- Defunct Israeli political party
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Wikipedia - Independent living
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Wikipedia - Independent music -- Music produced independently from commercial record labels
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Wikipedia - Independent nation
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Wikipedia - Independent Network News (news agency) -- Former Irish radio news service
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Wikipedia - Independent Spirit Award for Best First Screenplay
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Wikipedia - Juan de Palafox y Mendoza
Wikipedia - Juan Dominguez de Mendoza -- 17th century Spanish soldier from New Mexico
Wikipedia - Juan Gualberto Gomez -- Afro-Cuban revolutionary leader in the Cuban War of Independence
Wikipedia - Juanjo Menendez -- Spanish actor
Wikipedia - Juan Manuel Alonso-Allende -- Spanish sailor
Wikipedia - Juan Mendez (politician) -- American politician
Wikipedia - Jubilee (biblical) -- Year at the end of seven cycles of shmita (Sabbatical years)
Wikipedia - Judeo-Italian languages -- Endangered Italian-derived Jewish dialect continuum
Wikipedia - Judith Butler -- American philosopher and gender theorist
Wikipedia - Judith Mendez -- Dominican Republic heptathlete
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Wikipedia - Jugend musiziert -- German music competition for children and adolescents
Wikipedia - Jugendweihe -- Secular coming of age ceremony practised by German 14-year-olds
Wikipedia - Julen Luis Arizmendi Martinez -- Spanish chess player
Wikipedia - Jules Tavernier (EastEnders) -- Fictional character
Wikipedia - Julia Brendler -- German actress
Wikipedia - Julian Calendar
Wikipedia - Julian calendar -- Calendar introduced by Julius Caesar
Wikipedia - Julian day -- Continuous count of days since the beginning of the Julian Period, on 1 Jan. 4713 BCE in the proleptic Julian calendar
Wikipedia - Julian Ovenden -- British actor
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Wikipedia - Julien Benda -- French essayist
Wikipedia - Julieta Gandra -- Portuguese doctor, supporter of Angolan independence and political prisoner
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Wikipedia - July 22 (Eastern Orthodox liturgics) -- Day in the Eastern Orthodox liturgical calendar
Wikipedia - July -- Seventh month in the Julian and Gregorian calendars
Wikipedia - Jump Super Stars -- 2D fighting game for the Nintendo DS
Wikipedia - Junction, Mendocino County, California -- Human settlement in United States of America
Wikipedia - June -- Sixth month in the Julian and Gregorian calendars
Wikipedia - Jupiter Ascending -- 2015 space opera film
Wikipedia - Jurassic Park III: Dino Defender -- 2001 side-scrolling game
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Wikipedia - Just a Friend -- 1989 Biz Markie single
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Wikipedia - Just Friends -- 2005 film by Roger Kumble
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Wikipedia - J. William Middendorf -- American diplomat
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Wikipedia - Kaatrukkenna Veli -- 2001 film by Pugazendhi Thangaraj
Wikipedia - Kacen Callender -- Saint Thomian author
Wikipedia - Kadru -- Mother of the Nagas in Hindu legends
Wikipedia - Kai Behrend -- German mathematician
Wikipedia - Kai Kodukkum Kai -- 1984 film by J. Mahendran
Wikipedia - Kailasam Raghavendra Rao -- Indian entrepreneur
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Wikipedia - Kaname Endo -- Japanese actor
Wikipedia - Kanam Rajendran -- Indian politician
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Wikipedia - Kannukku Mai Ezhuthu -- 1986 film by J. Mahendran
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Wikipedia - Katharina von Zimmermann -- German woman, friend of Johann Wolfgang von Goethe
Wikipedia - Kathasaritsagara -- Sanskrit 11th-century collection of Indian legends, fairy tales and folk tales
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Wikipedia - Kathy Prendergast -- Irish sculptor, draftsman, and painter (1958-)
Wikipedia - Katie Bender (filmmaker) -- Australian film producer, and director
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Wikipedia - Katowice massacre -- War crime involving execution of 80 Polish defenders by German soldiers
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Wikipedia - Kat Slater -- Fictional character from the British soap opera EastEnders
Wikipedia - Katy Independent School District
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Wikipedia - Kaushalendra Pratap Shahi -- Indian politician
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Wikipedia - Kawaramachi Station (Miyagi) -- Metro station in Sendai, Japan
Wikipedia - Kawauchi Station (Miyagi) -- Metro station in Sendai, Japan
Wikipedia - Kay Kendall -- English actress and comedienne
Wikipedia - Kay Khosrow -- Legendary king of Iran and a character in Shahnameh
Wikipedia - Kazhcha-Niv Independent Film Festival -- Film festival in Thiruvananthapuram, Kerala, India
Wikipedia - Kazi Sekendar Ali Dalim -- Bangladeshi politician
Wikipedia - KAZT-TV -- Independent TV station in Prescott, Arizona
Wikipedia - KBND -- Radio station in Bend, Oregon
Wikipedia - KBNZ-LD -- CBS affiliate in Bend, Oregon
Wikipedia - KCAL-TV -- Independent TV station in Los Angeles
Wikipedia - KCDO-TV -- Independent TV station in Sterling, Colorado
Wikipedia - KCNS -- Independent TV station in San Francisco
Wikipedia - KCPO-LD -- Independent TV station in Sioux Falls, South Dakota
Wikipedia - KCTE -- ESPN Radio station in Independence-Kansas City, Missouri
Wikipedia - KDB Bendahara Sakam (29) -- Nakhoda Ragam-class corvette
Wikipedia - KDOC-TV -- Independent TV station in Santa Ana, California
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Wikipedia - Kees van Eendenburg -- Dutch military pilot
Wikipedia - Keith Miller (EastEnders) -- Fictional character from EastEnders
Wikipedia - Keith Wendorf -- German curler
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Wikipedia - Kelly Gissendaner -- Executed by the state of Georgia (U.S.)
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Wikipedia - Kelsey Koelzer -- American ice hockey defender & coach
Wikipedia - Kelsie Hendry -- Canadian pole vaulter
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Wikipedia - Kelvin Hopkins -- British Independent politician
Wikipedia - Kendal Broadie -- American biologist
Wikipedia - Kendal Edmund O'Brien -- Irish politician
Wikipedia - Kendal Isaacs -- Bahamian lawyer and politician
Wikipedia - Kendall Brodie -- Australian rowing cox
Wikipedia - Kendall Brown -- New Zealand snowboarder
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Wikipedia - Kendall College -- Former college in Chicago
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Wikipedia - Kendall Fletcher -- American soccer defender
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Wikipedia - Kendall J. Fielder -- U.S. Army Brigadier General
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Wikipedia - Kendall Myers -- Former American government official incarcerated in a US federal prison for a spying conviction
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Wikipedia - Kendall's notation
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Wikipedia - Kendall Square
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Wikipedia - Kendall Walton
Wikipedia - Kendall Wesenberg -- American skeleton racer
Wikipedia - Kendal Nezan
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Wikipedia - Kendel -- River in Germany
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Wikipedia - Kendjiro Matsuda -- Japanese sailor
Wikipedia - KendlerstraM-CM-^_e (Vienna U-Bahn) -- Vienna U-Bahn station
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Wikipedia - Kendo Kata -- Fixed patterns in kendo practice
Wikipedia - Kendo Kobayashi -- Japanese comedian and actor
Wikipedia - Kendo Rage -- 1993 video game
Wikipedia - Kendo -- Modern Japanese martial art
Wikipedia - Kendra Appleton -- Australian actress
Wikipedia - Kendra Coulter -- Canadian labour studies scholar, writer
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Wikipedia - Kendra Oluchi Etufunwa -- Nigerian model and actress
Wikipedia - Kendrapara Road railway station -- Railway station on the East Coast Railway network, India
Wikipedia - Kendra Pierre-Louis -- American climate reporter and journalist
Wikipedia - Kendra Sharp -- American professor of engineering
Wikipedia - Kendra's Law
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Wikipedia - Kendrick Frazier -- Science writer
Wikipedia - Kendrick Lamar -- American rapper, singer, songwriter, and record producer from California
Wikipedia - Kendrick's Cave -- Cave and archaeological site in the United Kingdom
Wikipedia - Kendrick School
Wikipedia - Kendriya Vidyalaya Karaikudi -- Co-aid education school in Tamil Nadu, India
Wikipedia - Kendriya Vidyalaya Pangode -- Secondary school in Thirumala, India
Wikipedia - Kendriya Vidyalaya Sivaganga -- Co-aid education school in Tamil Nadu, India
Wikipedia - Kenduapada railway station -- Railway station on the East Coast Railway network in India
Wikipedia - Kenduli Sasan
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Wikipedia - Ken Macintosh -- Scottish Independent politician
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Wikipedia - Kenneth Svendsen -- Norwegian politician
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Wikipedia - Kenny Endo -- American musician and taiko master
Wikipedia - Kentish Royal Legend
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Wikipedia - Kentucky's 1st congressional district -- District in western Kentucky including Henderson, Hopkinsville, Madisonville and Paducah
Wikipedia - Ken Wu -- Taiwan independence activist
Wikipedia - Kerala New Year -- Former new year on the Malayalam Calendar
Wikipedia - Kermadecia pronyensis -- Species of plant in the family Proteaceae endemic to New Caledonia
Wikipedia - Kermadecia -- Genus of plants in the family Proteaceae endemic to New Caledonia
Wikipedia - Kernewek Lowender
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Wikipedia - Kester Svendsen -- American chess organizer
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Wikipedia - Kettil Runske -- Legendary figure credited with bringing runes to mankind
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Wikipedia - Kevin of Glendalough
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Wikipedia - Key-independent optimality
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Wikipedia - KFFX-TV -- Fox affiliate in Pendleton, Oregon
Wikipedia - KFM Records -- Scottish independent record label
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Wikipedia - KFWD -- Independent TV station in Fort Worth, Texas
Wikipedia - KFXO-CD -- Fox affiliate in Bend, Oregon
Wikipedia - KFZX -- Radio station in Gardendale-Midland/Odessa, Texas
Wikipedia - Khader El-Yateem -- Palestinian-American community organizer and Lutheran reverend
Wikipedia - Khagemba -- A remarkable Meitei monarch who successfully defended a Khagi(chinese) invasion and during his reign reached the zenith of Kangleipak
Wikipedia - Khagendra Thapa Magar -- World's shortest man
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Wikipedia - Khan Abdul Jabbar Khan -- Pioneer in Indian Independence and politician
Wikipedia - Khazar hypothesis of Ashkenazi ancestry -- Fringe scientific hypothesis that Ashkenazi Jews are descended from the Khazars
Wikipedia - KHDX -- Radio station at Hendrix College in Conway, Arkansas
Wikipedia - Khmer Empire -- Empire extending over large parts of Southeast Asia
Wikipedia - Khojavend District -- District of Azerbaijan
Wikipedia - KHOK -- Radio station in Hoisington-Great Bend, Kansas
Wikipedia - KICE (AM) -- Former radio station in Bend, Oregon
Wikipedia - KICE -- Radio station in Terrebonne-Bend, Oregon
Wikipedia - Kick 2 -- 2015 film by Surender Reddy
Wikipedia - Kickback (bribery) -- Form of bribery in which payment is received for services rendered
Wikipedia - KICU-TV -- Independent TV station in San Jose, California
Wikipedia - Kigali Amendment -- international agreement to reduce hydrofluorocarbons
Wikipedia - Kikihia ochrina -- Species of cicada endemic to New Zealand
Wikipedia - Kikimora -- Legendary creature
Wikipedia - KIKU -- Independent TV station in Honolulu, Hawaii
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Wikipedia - Killing of Brendin Horner -- October killing of a farm manager in Paul Roux, Free State
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Wikipedia - KIND (AM) -- Sports radio station in Independence, Kansas
Wikipedia - Kin Endate
Wikipedia - King Abdullah Petroleum Studies and Research Center -- Independent non-profit think tank, Saudi Arabia
Wikipedia - King and pawn versus king endgame -- Chess endgame
Wikipedia - King Arthur: Legend of the Sword -- 2017 British-American epic adventure film directed by Guy Ritchie
Wikipedia - King Arthur -- Legendary British leader of the late 5th and early 6th centuries
Wikipedia - Kingdom of Cilicia (ancient) -- Independent state (612 BC-549 BC)
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Wikipedia - Kingdoms of Elfin -- Book by Sylvia Townsend Warner
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Wikipedia - King Leopold II statue (Ostend) -- Statue to King Leopold II in Belgium
Wikipedia - King's Dead -- 2018 single by Jay Rock, Kendrick Lamar, Future and James Blake
Wikipedia - King's Endgame -- 1987 film
Wikipedia - King Zhending of Zhou -- King of Zhou Dynasty China
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Wikipedia - Kitayama Station (Miyagi) -- Railway station in Sendai, Japan
Wikipedia - Kita-YobanchM-EM-^M Station -- Metro station in Sendai, Japan
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Wikipedia - Klender railway station -- railway station in Indonesia
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Wikipedia - Klingende toner -- 1945 film
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Wikipedia - Klondike-class destroyer tender -- Class of US Navy ships
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Wikipedia - KLTW-FM -- Radio station in Prineville-Bend, Oregon
Wikipedia - KMCI-TV -- Independent TV station in Lawrence, Kansas
Wikipedia - KMCT-TV -- Religious independent TV station in West Monroe, Louisiana
Wikipedia - KM-EM-^MtM-EM-^Mdai-KM-EM-^Men Station -- Metro station in Sendai, Japan
Wikipedia - KMGX -- Radio station in Bend, Oregon
Wikipedia - KMTP-TV -- Non-commercial independent television station in San Francisco
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Wikipedia - Knightia (plant) -- Genus of plants of the family Proteaceae endemic to New Zealand
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Wikipedia - Knights Templar legends
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Wikipedia - Knockout -- Fight-ending, winning criterion in certain full-contact combat sports
Wikipedia - Knotted-pile carpet -- Hand weaving technique in which supplementary weft yarns are wrapped around warp ends and cut to produce tufts or pile
Wikipedia - KNSN-TV -- Independent TV station in Reno, Nevada
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Wikipedia - Koestler Arts -- Arts charity for prisoners, detainees and ex-offenders to access creative arts
Wikipedia - Kofi Middleton Mends -- Ghanaian Actor
Wikipedia - KOFY-TV -- Independent TV station in San Francisco
Wikipedia - Kogelberg Sandstone Fynbos -- Vegetation type endemic to the far south of the Western Cape, South Africa
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Wikipedia - Kolkata Police Friendship Cup Football Tournament
Wikipedia - Komendantsky Prospekt (Saint Petersburg Metro) -- Saint Petersburg Metro Station
Wikipedia - Kommareddy Surender Reddy -- Indian politician
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Wikipedia - Korabl-Sputnik 2 -- Soviet artificial satellite, first to send animals into orbit and return safely
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Wikipedia - Korean calendar
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Wikipedia - Korean Independence Movement
Wikipedia - Korean independence movement -- 1900s-1940s movement against Japanese rule of Korea
Wikipedia - Korfball -- Mixed gender team sport
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Wikipedia - Korra -- Title character of The Legend of Korra animated television series
Wikipedia - Kothigalu Saar Kothigalu -- 2001 film by Rajendra Singh Babu
Wikipedia - Kozurushinden Station -- Railway station in Sendai, Japan
Wikipedia - KPJK -- Educational independent TV station in San Mateo, California
Wikipedia - K. P. Rajendra Prasad -- Indian politician
Wikipedia - KPRB (Oregon) -- Former radio station in Redmond-Bend, Oregon
Wikipedia - KPXQ -- Christian radio station in Glendale, Arizona, United States
Wikipedia - KQAK -- Radio station in Bend, Oregon
Wikipedia - KQRE-LD -- Telemundo affiliate in Bend, Oregon
Wikipedia - K. Raghavendra Rao -- Indian film director
Wikipedia - Kraken -- Legendary sea monster
Wikipedia - Krakus -- Legendary Polish prince, king, and founder of Krakow
Wikipedia - Kramerbooks & Afterwords -- Independent bookstore in Dupont Circle, Washington, D.C., United States
Wikipedia - Krazy George Henderson -- American cheerleader
Wikipedia - KRBM (FM) -- OPB radio station in Pendleton, Oregon
Wikipedia - KRCO -- Radio station in Prineville-Bend, Oregon
Wikipedia - K Records -- An independent record label in Olympia, Washington
Wikipedia - Krishna Chatterjee -- British endocrinologist
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Wikipedia - Krister Stendahl -- Swedish theologian and New Testament scholar (1921-2008)
Wikipedia - Krittivasi Ramayan -- 15th century rendition of Ramayana
Wikipedia - Kroombit tinker frog -- Endangered species of amphibian of Queensland, Australia (Taudactylus pleione)
Wikipedia - KROQ Top 106.7 Countdowns -- End of the year countdown on the Los Angeles radio station KROQ
Wikipedia - KRSU-TV -- Educational independent TV station in Claremore, Oklahoma
Wikipedia - Krulak-Mendenhall mission -- US government mission to South Vietnam in 1963
Wikipedia - KRXF -- Radio station in Bend, Oregon
Wikipedia - Krzysztof Olendzki -- Polish diplomat
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Wikipedia - KSCI -- Independent TV station in Long Beach, California
Wikipedia - KSJJ -- Radio station in Redmond-Bend, Oregon
Wikipedia - KSNC -- NBC/Telemundo affiliate in Great Bend, Kansas
Wikipedia - KSTC-TV -- Independent TV station in Minneapolis
Wikipedia - K. Surendran -- Indian novelist
Wikipedia - KSWH-LP -- Radio station at Henderson State University in Arkadelphia, Arkansas
Wikipedia - KTAR-FM -- News/talk radio station in Glendale, Arizona
Wikipedia - KTSF -- Independent TV station in San Francisco
Wikipedia - KTVK -- Independent TV station in Phoenix, Arizona
Wikipedia - KTVZ -- NBC/CW affiliate in Bend, Oregon
Wikipedia - KTWS -- Radio station in Bend, Oregon
Wikipedia - KTXA -- Independent TV station in Fort Worth, Texas
Wikipedia - KTXD-TV -- Independent TV station in Greenville, Texas
Wikipedia - KUBE-TV -- Independent TV station in Baytown, Texas
Wikipedia - KUEN -- Educational independent TV station in Ogden, Utah
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Wikipedia - Kulam (film) -- 1997 film by Lenin Rajendran
Wikipedia - KUMA (AM) -- Radio station in Pendleton, Oregon
Wikipedia - Kumagane Station -- Railway station in Sendai, Japan
Wikipedia - KumanojM-EM-^M Station -- Railway station in Satsumasendai, Kagoshima Prefecture, Japan
Wikipedia - Kumaon Kingdom -- Former independent kingdom in present-day Uttarakhand, India
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Wikipedia - Kurfurstendamm (film) -- 1920 film
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Wikipedia - Kuromatsu Station (Miyagi) -- Metro station in Sendai, Japan
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Wikipedia - Kusanagi no Tsurugi -- Legendary sword of the Imperial Regalia of Japan
Wikipedia - KUSI-TV -- Independent TV station in San Diego
Wikipedia - Kuzuoka Station -- Railway station in Sendai, Japan
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Wikipedia - KVGB-FM -- Radio station in Great Bend, Kansas
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Wikipedia - K. V. Vijayendra Prasad -- Indian film director and screenwriter
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Wikipedia - KWHT -- Radio station in Pendleton, Oregon
Wikipedia - KWHY-TV -- Spanish-language independent TV station in Los Angeles
Wikipedia - KWNR -- radio station in Henderson, Nevada
Wikipedia - KWRX -- Radio station in Redmond-Bend, Oregon
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Wikipedia - KXLA -- Ethnic independent TV station in Rancho Palos Verdes, California
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Wikipedia - Kyustendil
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Wikipedia - Lady Amelia Windsor -- English fashion model and member of the extended Royal family
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Wikipedia - La GM-CM-)omM-CM-)trie -- Mathematical appendix to Descartes' Discourse on Method, published in 1637
Wikipedia - L. A. Govindaraghava Aiyar -- Indian lawyer, theosophist, Indian independence activist and politician
Wikipedia - Laila Brenden -- Norwegian author
Wikipedia - Lake Agassiz -- A very large glacial lake in central North America at the end of the last glacial period
Wikipedia - Lake Mendota -- Lake in Dane County, Wisconsin, USA
Wikipedia - Lake Superior Zendo -- SM-EM-^MtM-EM-^M Zen Buddhist temple located in Marquette, Michigan, United States
Wikipedia - Lake Weeroona -- Lake in Bendigo, Victoria, Australia
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Wikipedia - Lambertia ericifolia -- Species of shrub endemic to the south-west of Western Australia
Wikipedia - Lambertia fairallii -- Species of shrub endemic to the south-west of Western Australia
Wikipedia - Lambertia formosa -- A shrub of the family Proteaceae, endemic to New South Wales, Australia
Wikipedia - Lambertia ilicifolia -- Species of shrub endemic to south-west Western Australia
Wikipedia - Lambertia inermis -- Species of shrub which is endemic to south-west Western Australia
Wikipedia - Lambertia multiflora -- Species of shrub endemic to the south-west of Western Australia
Wikipedia - Lambertia rariflora -- Species of shrub endemic to the south-west of Western Australia
Wikipedia - Lambertia uniflora -- Species of in the family Proteaceae endemic to the moist south-west corner of Western Australia,
Wikipedia - Lambertia -- Genus of plants in the family Proteaceae endemic to Australia
Wikipedia - Lamborghini P140 -- Series of prototype automobiles developed by Italian automobile manufacturer Lamborghini intended to be the Jalpa's successor
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Wikipedia - Language-for-specific-purposes dictionary -- Dictionary that intends to describe a variety of one or more languages used by experts within a particular subject field
Wikipedia - Language Independent Specification
Wikipedia - Language-independent specification
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Wikipedia - Latinisation of names -- Practice of rendering a non-Latin name in a Latin style
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Wikipedia - League for Independent Political Action -- Defunct American progressive political organization
Wikipedia - League of Legends Continental League -- Professional esports league in the Commonwealth of Independent States
Wikipedia - League of Legends -- Multiplayer online battle arena video game
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Wikipedia - Leap year starting on Tuesday -- Calendar for any leap year starting on Tuesday
Wikipedia - Leap year -- Calendar year containing an additional day
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Wikipedia - Legend of Diego Salcedo -- Semi-legendary Spanish explorer
Wikipedia - Legend of Etana
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Wikipedia - Legend of Illusion Starring Mickey Mouse -- 1995 video game
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Wikipedia - Legend of the Galactic Heroes -- Novel by Yoshiki Tanaka
Wikipedia - Legend of the Gold of Babylon
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Wikipedia - Legend of the Inca Bridge -- 1923 film
Wikipedia - Legend of the Lost -- 1957 film by Henry Hathaway
Wikipedia - Legend of the Millennium Dragon -- 2011 film
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Wikipedia - Legendre form -- Canonical set of three elliptic integrals
Wikipedia - Legendre River -- River in Estrie, Quebec (Canada)
Wikipedia - Legendre's conjecture
Wikipedia - Legendre's constant -- The number 1, as occurring in a formula conjectured by Legendre
Wikipedia - Legendre's three-square theorem -- Says when a natural number can be represented as the sum of three squares of integers
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Wikipedia - Legends > Lore
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Wikipedia - Legends of Kesmai
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Wikipedia - Legends of Oz: Dorothy's Return -- 2013 film by Daniel St. Pierre
Wikipedia - Legends of Runeterra -- digital collectible card game
Wikipedia - Legends of the Fall -- 1994 US epic historical drama Western film by Edward Zwick
Wikipedia - Legends of the Superheroes -- Television specials of DC comic book characters
Wikipedia - Legends of Tomorrow (season 1) -- Season of television series
Wikipedia - Legends of Tomorrow (season 2) -- Season of television series
Wikipedia - Legends of Tomorrow (season 3) -- Season of television series
Wikipedia - Legends of Tomorrow (season 4) -- Season of television series
Wikipedia - Legends of Tomorrow (season 5) -- Season of television series
Wikipedia - Legends of Tomorrow (season 6) -- Season of television series
Wikipedia - Legends of Tomorrow -- American superhero television series
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Wikipedia - Legends of Wrestling -- 2001 video game
Wikipedia - Legends surrounding the papacy
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Wikipedia - Legends (TV series) -- American crime drama television series
Wikipedia - Legend (Tchaikovsky) -- song by Pyotr Ilyich Tchaikovsky
Wikipedia - Legend tripping
Wikipedia - Legend (TV series) -- TV series
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Wikipedia - Legend -- Traditional story of heroic humans.
Wikipedia - Legibility Group -- Series of serif typefaces intended for use in newspapers
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Wikipedia - Lehendakari
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Wikipedia - Lekkende -- Manor house near PrM-CM-&sto, Denmark
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Wikipedia - Le Mans Prototype -- Sportscar endurance racing class
Wikipedia - Lemur -- A clade of primates endemic to the island of Madagascar
Wikipedia - Lena Endre -- Swedish actress
Wikipedia - Lendal -- Street in York, England
Wikipedia - Lendamboi language -- Austronesian language spoken in Vanuatu
Wikipedia - Lend a Paw -- 1941 Mickey Mouse cartoon
Wikipedia - Lende (disambiguation) -- Surname list
Wikipedia - Lendians
Wikipedia - Lending library
Wikipedia - LendInvest -- Peer-to-peer lending platform
Wikipedia - Lendio -- United States small business loan company (e. 2011)
Wikipedia - Lendita Zeqiraj -- Kosovan film director
Wikipedia - Lend-Lease -- WW2 program to provide US allies with free armaments
Wikipedia - Lendmann
Wikipedia - Lend Me Your Wife -- 1935 film
Wikipedia - Lendon Gray -- American dressage champion and author
Wikipedia - Lendu Plateau -- Plateau in the Democratic Republic of the Congo
Wikipedia - Leo Frank -- American factory superintendent and lynching victim
Wikipedia - Leonard Wickenden -- British American chemist and organic farmer
Wikipedia - Leon Friend -- American graphic design educator
Wikipedia - Leon Hendrix -- Brother of Jimi Hendrix
Wikipedia - Leonid Rogozov -- Soviet doctor who performed an auto-appendectomy
Wikipedia - Leonie Schroder -- Heiress and descendant of Bruno Schroder
Wikipedia - Leon Small -- Fictional character from the British soap opera EastEnders
Wikipedia - Lepidodendrales -- Extinct order of vascular tree-like plants
Wikipedia - Lepidodendron -- Extinct genus of vascular plants of the Carboniferous to Triassic
Wikipedia - Leprechaun 2 -- 1994 film by Rodman Flender
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Wikipedia - Lesbian, Gay, Bisexual & Transgender Community Center -- LGBT community organization in New York City
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Wikipedia - Leslie Hendrix -- American actress
Wikipedia - Lesser tubercle -- Bony projection on the proximal end of the humerus
Wikipedia - Lester Leendertz -- South African cricket umpire
Wikipedia - Les TM-CM-)nebres du Dehors -- album by Elend
Wikipedia - Les Townsend -- Australian cricket umpire
Wikipedia - Les VM-CM-)lins du Roi -- Compendium of 6984 plant and animal paintings started in 1631
Wikipedia - Letitia Overend -- Irish philanthropist and motor enthusiast
Wikipedia - Let's Play Cherry Bullet -- Extended play by Cherry Bullet
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Wikipedia - Let's Spend the Night Together -- Song by The Rolling Stones
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Wikipedia - Letters of recommendation
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Wikipedia - Let Them Eat Rock -- 2004 film by Rodman Flender
Wikipedia - Leucadendron album -- Species of plant in the family Proteaceae from South Africa
Wikipedia - Leucadendron coniferum -- The dune conebush is a shrub in the family Proteaceae from the Western Cape of South Africa
Wikipedia - Leucadendron discolor -- Species of plant in the family Proteaceae endemic to South Africa
Wikipedia - Leucadendron gandogeri -- Species of plant in the family Proteaceae native to South Africa
Wikipedia - Leucadendron laureolum -- Species of plant in the family Proteaceae endemic to South Africa
Wikipedia - Leucadendron microcephalum -- Species of shrub in the family Proteaceae, endemic to the Western Cape of South Africa
Wikipedia - Leucadendron nobile -- Species of plant in the family Proteaceae endemic to South Africa
Wikipedia - Leucadendron salignum -- The common sunshine conebush is a shrub in the family Proteaceae from the Cape provinces of South Africa
Wikipedia - Leucadendron -- Genus of flowering plants in the family Proteaceae, endemic to South Africa
Wikipedia - Leucadendron xanthoconus -- Species of plant in the family Proteaceae native to South Africa
Wikipedia - Leucopogon pendulus -- Species of plant
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Wikipedia - Leucospermum truncatum -- Species of shrub in the family Proteaceae endemic to South Africa
Wikipedia - LeVake v. Independent School District 656 -- Court case in Minnesota
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Wikipedia - Lex orandi, lex credendi
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Wikipedia - LGBT community -- Broad term for lesbian, gay, bisexual, transgender community and their culture
Wikipedia - LGBT culture in New York City -- Culture of lesbian, gay, bisexual and transgender people in New York City, United States
Wikipedia - LGBT culture -- Common culture shared by lesbian, gay, bisexual, transgender and queer people
Wikipedia - LGBT demographics of the United States -- Total population of lesbian, gay, bisexual and transgender people in the United States
Wikipedia - LGBT history -- History of lesbian, gay, bisexual and transgender people
Wikipedia - LGBT rights in Croatia -- Rights of lesbian, gay, bisexual and transgender people in Croatia
Wikipedia - LGBT rights in Denmark -- Rights, protections, and living conditions of lesbian, gay, bisexual, transgender and intersex people in Denmark.
Wikipedia - LGBT rights in France -- Rights of lesbian, gay, bisexual and transgender people in France
Wikipedia - LGBT rights in Germany -- Rights of lesbian, gay, bisexual and transgender people in Germany
Wikipedia - LGBT rights in Greenland -- Lesbian, gay, bisexual, transgender (LGBT) rights in Greenland
Wikipedia - LGBT rights in Israel -- Rights of lesbian, gay, bisexual and transgender people in Israel
Wikipedia - LGBT rights in Russia -- Rights of lesbian, gay, bisexual and transgender people in Russia
Wikipedia - LGBT rights in Spain -- Rights of lesbian, gay, bisexual and transgender people in Spain
Wikipedia - LGBT rights in the Americas -- Rights of lesbian, gay, bisexual and transgender people in The Americas
Wikipedia - LGBT rights in the Czech Republic -- The rights and protections of lesbian, gay, bisexual and transgender people in the Czech Republic.
Wikipedia - LGBT rights in the Netherlands -- Rights of lesbian, gay, bisexual and transgender people in the Netherlands
Wikipedia - LGBT rights in the United States -- Rights of lesbian, gay, bisexual and transgender people in the US
Wikipedia - LGBT -- Initialism for lesbian, gay, bisexual, and transgender persons
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Wikipedia - Liberian Catalogue -- 4th century list of popes ending with Pope Liberius
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Wikipedia - Life extension -- Concept of extending human lifespan by improvements in medicine or biotechnology
Wikipedia - Life, Liberty and the pursuit of Happiness -- Phrase in the United States Declaration of Independence
Wikipedia - Lifeline (diving) -- A rope connecting the diver to an attendant, usually at the surface
Wikipedia - Lift (force) -- Force perpendicular to flow of surrounding fluid
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Wikipedia - Light-independent reactions
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Wikipedia - Lindemann-Weierstrass theorem -- On algebraic independence of exponentials of linearly independent algebraic numbers over Q
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Wikipedia - Lineal descendant
Wikipedia - Linear Independence
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Wikipedia - Linearly independent
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Wikipedia - List of Alamo defenders -- Alamo combatants
Wikipedia - List of Allied ships at the Japanese surrender -- Wikipedia list article
Wikipedia - List of alumni of Scottish Church College -- People who attended Scottish Church College, India
Wikipedia - List of amendments of the Constitution of India -- Wikipedia list article
Wikipedia - List of amendments to the United States Constitution -- Wikimedia list article
Wikipedia - List of American Thomas & Friends video releases -- Wikipedia list article
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Wikipedia - List of attendance figures at domestic professional sports leagues -- Wikipedia list article
Wikipedia - List of Avatar: The Last Airbender characters -- Wikipedia list article
Wikipedia - List of Avatar: The Last Airbender episodes -- Episode list for an animated series
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Wikipedia - List of awards and nominations received by Descendants of the Sun -- Wikimedia list article
Wikipedia - List of awards and nominations received by Friends -- Wikipedia list article
Wikipedia - List of awards and nominations received by GFriend -- Wikipedia list article
Wikipedia - List of awards and nominations received by Girlfriends Films -- Wikimedia list article
Wikipedia - List of awards and nominations received by Zendaya -- Awards and nominations received by Zendaya
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Wikipedia - List of Barney & Friends episodes and videos -- Wikipedia list article
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Wikipedia - List of bartenders -- Wikipedia list article
Wikipedia - List of Bernie Sanders 2020 presidential campaign endorsements
Wikipedia - List of best-selling Nintendo 3DS video games -- Wikipedia list article
Wikipedia - List of best-selling Nintendo 64 video games -- Wikipedia list article
Wikipedia - List of best-selling Nintendo DS video games -- Wikipedia list article
Wikipedia - List of best-selling Nintendo Entertainment System video games -- Wikipedia list article
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Wikipedia - List of best-selling Super Nintendo Entertainment System video games -- Wikipedia list article
Wikipedia - List of Billboard 200 number-one independent albums -- Wikimedia list article
Wikipedia - List of Billboard Year-End number-one singles and albums -- Wikipedia list article
Wikipedia - List of birds of Big Bend National Park -- Wikipedia list article
Wikipedia - List of box office records set by Avengers: Endgame -- Wikimedia list article
Wikipedia - List of BRICS summit attendees -- Wikipedia list article
Wikipedia - List of calendars -- Wikipedia list article
Wikipedia - List of Canadian universities by endowment -- Wikipedia list article
Wikipedia - List of cancelled games for Nintendo consoles -- Wikimedia list article
Wikipedia - List of career achievements by Mark Cavendish -- Wikimedia list article
Wikipedia - List of cathedrals in England and Wales -- List of cathedrals in England, Wales, the Crown Dependencies and Gibraltar
Wikipedia - List of Ceres, Celestial Legend episodes -- Wikipedia list article
Wikipedia - List of chess endgame study composers -- Wikipedia list article
Wikipedia - List of colleges and universities in the United States by endowment -- Wikipedia list article
Wikipedia - List of Columbia University alumni and attendees -- Wikipedia list article
Wikipedia - List of compact discs sold with Extended Copy Protection -- Wikipedia list article
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Wikipedia - List of compositions by Fanny Mendelssohn -- Wikipedia list article
Wikipedia - List of compositions by Felix Mendelssohn -- Wikipedia list article
Wikipedia - List of compositions by Franz Benda -- Wikipedia list article
Wikipedia - List of compositions by Krzysztof Penderecki -- Wikipedia list article
Wikipedia - List of countries and dependencies and their capitals in native languages -- Wikipedia list article
Wikipedia - List of countries and dependencies by area
Wikipedia - List of countries and dependencies by number of physicians -- Wikipedia list article
Wikipedia - List of countries and dependencies by population density -- Wikipedia list article
Wikipedia - List of countries and dependencies by population
Wikipedia - List of countries by commercial bank prime lending rate -- Wikipedia list article
Wikipedia - List of countries by dependency ratio -- Wikipedia list article
Wikipedia - List of countries by government spending as percentage of GDP -- Wikipedia list article
Wikipedia - List of countries by household final consumption expenditure per capita -- Wikipedia list article
Wikipedia - List of countries by military expenditure per capita -- Wikipedia list article
Wikipedia - List of countries by past military expenditure -- Wikipedia list article
Wikipedia - List of countries by research and development spending -- Wikipedia list article
Wikipedia - List of countries by social welfare spending -- Wikipedia list article
Wikipedia - List of countries by spending on education (% of GDP) -- Wikipedia list article
Wikipedia - List of countries by spending on education (% of government expenditure) -- Wikipedia list article
Wikipedia - List of countries by total health expenditure per capita -- Wikipedia list article
Wikipedia - List of countries that have gained independence from the United Kingdom -- Wikipedia list article
Wikipedia - List of county roads in Hendry County, Florida -- Wikipedia list article
Wikipedia - List of court cases involving Alliance Defending Freedom -- Wikipedia list article
Wikipedia - List of Crazy Ex-Girlfriend characters -- Wikipedia list article
Wikipedia - List of Crazy Ex-Girlfriend episodes -- Wikipedia list article
Wikipedia - List of Crescendo episodes -- Wikipedia list article
Wikipedia - List of critically endangered amphibians -- Wikipedia list article
Wikipedia - List of critically endangered arthropods -- Wikipedia list article
Wikipedia - List of critically endangered birds -- Wikipedia list article
Wikipedia - List of critically endangered fishes -- Wikipedia list article
Wikipedia - List of critically endangered insects -- Wikipedia list article
Wikipedia - List of critically endangered invertebrates -- Wikipedia list article
Wikipedia - List of critically endangered mammals -- Wikipedia list article
Wikipedia - List of critically endangered molluscs -- Wikipedia list article
Wikipedia - List of critically endangered plants -- Wikipedia list article
Wikipedia - List of critically endangered reptiles -- Wikipedia list article
Wikipedia - List of current heads of government in the United Kingdom and dependencies -- Wikipedia list article
Wikipedia - List of Dallas Independent School District schools -- Wikipedia list article
Wikipedia - List of Danganronpa 3: The End of Hope's Peak High School episodes -- Wikipedia list article
Wikipedia - List of Dendrobium species -- Wikimedia list article
Wikipedia - List of Dendrocerus species -- Wikipedia list article
Wikipedia - List of Dendrochilum species -- Wikipedia list article
Wikipedia - List of Descendants characters -- Wikimedia list article
Wikipedia - List of descendants of Joseph Smith Sr. and Lucy Mack Smith -- Wikipedia list article
Wikipedia - List of Descendants of the Sun episodes -- Wikipedia list article
Wikipedia - List of Descendants: Wicked World episodes -- Wikipedia list article
Wikipedia - List of Descending Stories: Showa Genroku Rakugo Shinju episodes -- Wikipedia list article
Wikipedia - List of Di-Gata Defenders characters -- Wikipedia list article
Wikipedia - List of Di-Gata Defenders episodes -- Wikipedia list article
Wikipedia - List of Donald Trump 2016 presidential campaign endorsements -- Wikipedia list article
Wikipedia - List of Donald Trump 2016 presidential campaign primary endorsements -- Wikipedia list article
Wikipedia - List of Dora and Friends: Into the City! episodes -- Wikipedia list article
Wikipedia - List of EastEnders characters (1985) -- List of EastEnders characters introduced in 1985
Wikipedia - List of EastEnders characters (1986) -- List of EastEnders characters introduced in 1986
Wikipedia - List of EastEnders characters (1987) -- List of EastEnders characters introduced in 1987
Wikipedia - List of EastEnders characters (1988) -- List of EastEnders characters introduced in 1988
Wikipedia - List of EastEnders characters (1989) -- List of EastEnders characters introduced in 1989
Wikipedia - List of EastEnders characters (1990) -- List of EastEnders characters introduced in 1990
Wikipedia - List of EastEnders characters (1991) -- List of EastEnders characters introduced in 1991
Wikipedia - List of EastEnders characters (1992) -- List of EastEnders characters introduced in 1992
Wikipedia - List of EastEnders characters (1993) -- List of EastEnders characters introduced in 1993
Wikipedia - List of EastEnders characters (1994) -- List of EastEnders characters introduced in 1994
Wikipedia - List of EastEnders characters (1995) -- List of EastEnders characters introduced in 1995
Wikipedia - List of EastEnders characters (1996) -- List of EastEnders characters introduced in 1996
Wikipedia - List of EastEnders characters (1997) -- List of EastEnders characters introduced in 1997
Wikipedia - List of EastEnders characters (1998) -- List of EastEnders characters introduced in 1998
Wikipedia - List of EastEnders characters (1999) -- List of EastEnders characters introduced in 1999
Wikipedia - List of EastEnders characters (2000) -- List of EastEnders characters introduced in 2000
Wikipedia - List of EastEnders characters (2001) -- List of EastEnders characters introduced in 2001
Wikipedia - List of EastEnders characters (2002) -- List of EastEnders characters introduced in 2002
Wikipedia - List of EastEnders characters (2003) -- List of EastEnders characters introduced in 2003
Wikipedia - List of EastEnders characters (2004) -- List of EastEnders characters introduced in 2004
Wikipedia - List of EastEnders characters (2005) -- List of EastEnders characters introduced in 2005
Wikipedia - List of EastEnders characters (2006) -- List of EastEnders characters introduced in 2006
Wikipedia - List of EastEnders characters (2007) -- List of EastEnders characters introduced in 2007
Wikipedia - List of EastEnders characters (2008) -- List of EastEnders characters introduced in 2008
Wikipedia - List of EastEnders characters (2009) -- List of EastEnders characters introduced in 2009
Wikipedia - List of EastEnders characters (2010) -- List of EastEnders characters introduced in 2010
Wikipedia - List of EastEnders characters (2011) -- List of EastEnders characters introduced in 2011
Wikipedia - List of EastEnders characters (2012) -- List of EastEnders characters introduced in 2012
Wikipedia - List of EastEnders characters (2013) -- List of EastEnders characters introduced in 2013
Wikipedia - List of EastEnders characters (2014) -- List of EastEnders characters introduced in 2014
Wikipedia - List of EastEnders characters (2015) -- List of EastEnders characters introduced in 2015
Wikipedia - List of EastEnders characters (2016) -- List of EastEnders characters introduced in 2016
Wikipedia - List of EastEnders characters (2017) -- List of EastEnders characters introduced in 2017
Wikipedia - List of EastEnders characters (2018) -- List of EastEnders characters introduced in 2018
Wikipedia - List of EastEnders crew members -- Wikipedia list article
Wikipedia - List of EastEnders: E20 characters -- Wikipedia list article
Wikipedia - List of EastEnders: E20 episodes -- Wikipedia list article
Wikipedia - List of EastEnders spin-off characters -- Wikipedia list article
Wikipedia - List of EastEnders television spin-offs -- Wikipedia list article
Wikipedia - List of EastEnders two-hander episodes -- List of EastEnders two-hander episodes
Wikipedia - List of endangered amphibians -- Wikipedia list article
Wikipedia - List of endangered and protected species of China -- Wikipedia list article
Wikipedia - List of endangered and threatened animals and plants of Illinois -- Wikimedia list article
Wikipedia - List of endangered animals in India -- Wikipedia list article
Wikipedia - List of endangered arthropods -- Wikipedia list article
Wikipedia - List of endangered birds -- Wikipedia list article
Wikipedia - List of endangered fishes -- Wikipedia list article
Wikipedia - List of endangered flora of Brazil -- Wikipedia list article
Wikipedia - List of endangered insects -- Wikipedia list article
Wikipedia - List of endangered invertebrates -- Wikipedia list article
Wikipedia - List of endangered languages in Africa -- Wikipedia list article
Wikipedia - List of endangered languages in Asia -- Wikipedia list article
Wikipedia - List of endangered languages in Bangladesh -- Wikipedia list article
Wikipedia - List of endangered languages in Brazil -- Wikipedia list article
Wikipedia - List of endangered languages in Canada -- Wikipedia list article
Wikipedia - List of endangered languages in Central America -- Wikipedia list article
Wikipedia - List of endangered languages in China -- Wikipedia list article
Wikipedia - List of endangered languages in Colombia -- Wikipedia list article
Wikipedia - List of endangered languages in Europe -- Wikipedia list article
Wikipedia - List of endangered languages in India -- Wikipedia list article
Wikipedia - List of endangered languages in Indonesia -- Wikipedia list article
Wikipedia - List of endangered languages in Mexico -- Wikipedia list article
Wikipedia - List of endangered languages in Nepal -- Wikimedia list article
Wikipedia - List of endangered languages in North America -- Wikipedia list article
Wikipedia - List of endangered languages in Papua New Guinea -- Wikipedia list article
Wikipedia - List of endangered languages in Russia -- Wikipedia list article
Wikipedia - List of endangered languages in South America -- Wikimedia list article
Wikipedia - List of endangered languages in Sudan -- Wikipedia list article
Wikipedia - List of endangered languages in the United States -- Wikipedia list article
Wikipedia - List of endangered languages of the Pacific -- Wikipedia list article
Wikipedia - List of endangered languages with mobile apps -- Wikimedia list article
Wikipedia - List of endangered mammals -- Wikipedia list article
Wikipedia - List of endangered molluscs -- Wikipedia list article
Wikipedia - List of endangered plants in North America -- Wikipedia list article
Wikipedia - List of endangered plants -- Wikipedia list article
Wikipedia - List of endangered species in Missouri -- Wikipedia list article
Wikipedia - List of endangered species in North America -- Wikipedia list article
Wikipedia - List of endangered species in Pakistan -- Wikipedia list article
Wikipedia - List of endangered species in Vietnam -- Wikipedia list article
Wikipedia - List of endangered species in Virginia -- Wikimedia list article
Wikipedia - List of Endasys species -- Wikipedia list article
Wikipedia - List of Endeavour characters -- Wikipedia list article
Wikipedia - List of Endeavour episodes -- Wikipedia list article
Wikipedia - List of ended Netflix original programming -- Wikimedia list article
Wikipedia - List of ended Turkish television series -- Wikipedia list article
Wikipedia - List of endemic amphibians of Papua New Guinea -- Wikipedia list article
Wikipedia - List of endemic bird areas of the world -- Wikipedia list article
Wikipedia - List of endemic birds of Australia -- Wikipedia list article
Wikipedia - List of endemic birds of Borneo -- Wikipedia list article
Wikipedia - List of endemic birds of eastern North America -- Wikipedia list article
Wikipedia - List of endemic birds of Hawaii -- Wikimedia list article
Wikipedia - List of endemic birds of Indonesia -- Wikipedia list article
Wikipedia - List of endemic birds of Japan -- Wikipedia list article
Wikipedia - List of endemic birds of Mexico and northern Central America -- Birds with ranges of only Mexico or Central America
Wikipedia - List of endemic birds of New Caledonia -- Wikipedia list article
Wikipedia - List of endemic birds of New Zealand -- wikimedia list article
Wikipedia - List of endemic birds of South Asia -- Wikipedia list article
Wikipedia - List of endemic birds of southern Africa -- Wikipedia list article
Wikipedia - List of endemic birds of Sri Lanka -- Wikipedia list article
Wikipedia - List of endemic birds of Sulawesi -- Wikipedia list article
Wikipedia - List of endemic birds of Taiwan -- Wikipedia list article
Wikipedia - List of endemic birds of the Andaman and Nicobar Islands -- Wikipedia list article
Wikipedia - List of endemic birds of the Galapagos Islands -- Wikipedia list article
Wikipedia - List of endemic birds of the Himalayas -- Wikipedia list article
Wikipedia - List of endemic birds of the Philippines -- wikimedia list article
Wikipedia - List of endemic birds of the Western Palearctic -- Wikipedia list article
Wikipedia - List of endemic birds of the West Indies -- Wikipedia list article
Wikipedia - List of endemic birds of western North America -- Wikipedia list article
Wikipedia - List of endemic fauna of Puerto Rico -- Wikimedia list article
Wikipedia - List of endemic fish of Papua New Guinea -- Wikipedia list article
Wikipedia - List of endemic flora of Indonesia -- Wikipedia list article
Wikipedia - List of endemic flora of Israel -- Wikipedia list article
Wikipedia - List of endemic flora of Puerto Rico -- Wikimedia list article
Wikipedia - List of endemic mammals of Sri Lanka -- Wikipedia list article
Wikipedia - List of endemic plants in the Nilgiri Biosphere Reserve -- Wikipedia list article
Wikipedia - List of endemic reptiles of Papua New Guinea -- Wikipedia list article
Wikipedia - List of endemic species of Belize -- Wikipedia list article
Wikipedia - List of endemic species of Taiwan -- Wikipedia list article
Wikipedia - List of Ender's Game characters -- Wikipedia list article
Wikipedia - List of endophytes -- Wikipedia list article
Wikipedia - List of Endurance episodes -- Wikipedia list article
Wikipedia - List of English and Welsh endowed schools (19th century) -- Wikipedia list article
Wikipedia - List of enterprise portal vendors -- Wikipedia list article
Wikipedia - List of enterprise search vendors -- Wikipedia list article
Wikipedia - List of Epidendrum species -- Wikipedia list article
Wikipedia - List of extinct and endangered species of Italy -- Wikipedia list article
Wikipedia - List of extinct and endangered species of Lithuania -- Wikipedia list article
Wikipedia - List of female Academy Award winners and nominees for non-gendered categories -- Wikimedia list article
Wikipedia - List of FIA World Endurance champions -- Wikimedia list article
Wikipedia - List of flag bearers for Independent Olympians at the Olympics -- Wikimedia list article
Wikipedia - List of former Trump administration officials who endorsed Joe Biden -- List of political endorsers
Wikipedia - List of Foster's Home for Imaginary Friends characters -- Wikipedia list article
Wikipedia - List of Foster's Home for Imaginary Friends episodes -- Wikimedia list article
Wikipedia - List of Foucault pendulums -- Wikipedia list article
Wikipedia - List of Friends and Joey characters -- Wikimedia list article
Wikipedia - List of Friends episodes -- Wikipedia list article
Wikipedia - List of Friends Schools
Wikipedia - List of Friends schools -- Wikimedia list article
Wikipedia - List of Gaiking: Legend of Daiku-Maryu episodes -- Wikipedia list article
Wikipedia - List of Garfield and Friends episodes -- Wikimedia list article
Wikipedia - List of gendarmeries -- Wikipedia list article
Wikipedia - List of gender equality lawsuits -- Wikipedia list article
Wikipedia - List of Girlfriends episodes -- Wikipedia list article
Wikipedia - List of Girlfriends' Guide to Divorce episodes -- Wikipedia list article
Wikipedia - List of Governors of Bendel State -- Wikipedia list article
Wikipedia - List of governors of dependent territories in the 15th century -- Wikipedia list article
Wikipedia - List of governors of dependent territories in the 16th century -- Wikipedia list article
Wikipedia - List of governors of dependent territories in the 17th century -- Wikipedia list article
Wikipedia - List of governors of dependent territories in the 18th century -- Wikipedia list article
Wikipedia - List of governors of dependent territories in the 19th century -- Wikimedia list article
Wikipedia - List of governors of dependent territories in the 20th century -- Wikipedia list article
Wikipedia - List of governors of dependent territories in the 21st century -- Wikipedia list article
Wikipedia - List of governors of pre-independence Sudan -- Wikipedia list article
Wikipedia - List of guest stars on Friends
Wikipedia - List of .hack//Legend of the Twilight episodes -- Wikipedia list article
Wikipedia - List of Happy Endings episodes -- Wikipedia list article
Wikipedia - List of Happy Tree Friends episodes -- Wikipedia list article
Wikipedia - List of Happy Tree Friends home video releases -- Wikipedia list article
Wikipedia - List of Hercules: The Legendary Journeys and Xena: Warrior Princess characters -- Wikipedia list article
Wikipedia - List of Hercules: The Legendary Journeys episodes -- Wikipedia list article
Wikipedia - List of highest-attended concerts -- Wikimedia list article
Wikipedia - List of High Kings of Ireland -- List of legendary, probable and actual titular senior kings
Wikipedia - List of high-ranking commanders of the Indonesian War of Independence -- Wikipedia list article
Wikipedia - List of highways in Henderson County, Texas -- Wikipedia list article
Wikipedia - List of Hillary Clinton 2008 presidential campaign endorsements -- Wikipedia list article
Wikipedia - List of Hillary Clinton 2016 presidential campaign non-political endorsements -- Wikipedia list article
Wikipedia - List of Hillary Clinton 2016 presidential campaign political endorsements -- Wikipedia list article
Wikipedia - List of historical unrecognized states and dependencies -- Wikipedia list article
Wikipedia - List of historic properties in Glendale, Arizona -- Wikimedia list article
Wikipedia - List of Honorary Fellows of Lucy Cavendish College, Cambridge -- Wikipedia list article
Wikipedia - List of Houston Independent School District elementary schools -- Wikipedia list article
Wikipedia - List of Houston Independent School District schools -- Wikipedia list article
Wikipedia - List of Howie Hawkins 2020 presidential campaign endorsements -- Political campaign
Wikipedia - List of Hurst-Euless-Bedford Independent School District schools -- Wikipedia list article
Wikipedia - List of IBA official cocktails -- Cocktail selected by the International Bartenders Association for use in its annual competition
Wikipedia - List of incidents at Herschend parks -- Amusement park incident list
Wikipedia - List of incidents at independent amusement parks -- Wikimedia list article
Wikipedia - List of Independence Bowl broadcasters -- Wikipedia list article
Wikipedia - List of Independence Day Award recipients (2020-29) -- List of Independence Day Award recipients in 2020s.
Wikipedia - List of independent bookstores in the United States -- Wikipedia list article
Wikipedia - List of independent bookstores -- Wikipedia list article
Wikipedia - List of independent Catholic denominations
Wikipedia - List of independent Catholic schools in the United States -- Wikipedia list article
Wikipedia - List of Independent Lens films -- Wikipedia list article
Wikipedia - List of independent radio stations -- Wikipedia list article
Wikipedia - List of independent schools in England -- Wikipedia list article
Wikipedia - List of independent schools in Scotland -- Wikipedia list article
Wikipedia - List of independent schools in the United Kingdom -- Wikipedia list article
Wikipedia - List of independent short films -- Wikipedia list article
Wikipedia - List of Independent Social Democratic Party politicians -- Wikipedia list article
Wikipedia - List of independent television stations in the United States -- Wikipedia list article
Wikipedia - List of independent UK record labels -- Wikipedia list article
Wikipedia - List of independent wrestling promotions in Canada -- Wikipedia list article
Wikipedia - List of independent wrestling promotions in the United States -- Wikipedia list article
Wikipedia - List of Independiente Santa Fe managers -- Wikimedia list article
Wikipedia - List of Indian engineering colleges before Independence -- Wikipedia list article
Wikipedia - List of Indian independence activists -- Wikipedia list article
Wikipedia - List of Indian massacres in North America -- Incident wherein a group of people deliberately kill a significant number of relatively defenseless people, usually involving European descended peoples and Indigenous peoples of the Americas
Wikipedia - List of Indonesian endemic animals -- Wikipedia list article
Wikipedia - List of Indonesian endemic freshwater fishes -- Wikipedia list article
Wikipedia - List of Infinite Dendrogram volumes -- Wikipedia list article
Wikipedia - List of international cricket centuries by Sachin Tendulkar -- Wikipedia list article
Wikipedia - List of international cricket centuries by Virender Sehwag -- Wikipedia list article
Wikipedia - List of international prime ministerial trips made by Narendra Modi -- Wikipedia list article
Wikipedia - List of ITU-T V-series recommendations -- Wikipedia list article
Wikipedia - List of Joe Biden 2020 presidential campaign celebrity endorsements -- Wikipedia list article
Wikipedia - List of Joe Biden 2020 presidential campaign endorsements from organizations -- Wikipedia list article
Wikipedia - List of Joe Biden 2020 presidential campaign endorsements -- Wikipedia list article
Wikipedia - List of Joe Biden 2020 presidential campaign state and territorial legislative endorsements -- Wikipedia list article
Wikipedia - List of John Kasich 2016 presidential campaign endorsements -- Wikipedia list article
Wikipedia - List of Johnson and Friends episodes -- Wikipedia list article
Wikipedia - List of Kamala Harris 2020 presidential campaign endorsements -- Wikipedia list article
Wikipedia - List of Kemono Friends episodes -- Wikipedia list article
Wikipedia - List of Kendra episodes -- Wikipedia list article
Wikipedia - List of Kendriya Vidyalayas -- Wikipedia list article
Wikipedia - List of Knight endowed chairs and professorships -- List of Knight endowed chairs and professorships
Wikipedia - List of Kung Fu Panda: Legends of Awesomeness episodes -- Wikipedia list article
Wikipedia - List of law enforcement agencies in the United Kingdom, Crown dependencies and British Overseas Territories -- Wikipedia list article
Wikipedia - List of leaders of dependent territories in 2018 -- Wikipedia list article
Wikipedia - List of leaders of dependent territories in 2019 -- Wikipedia list article
Wikipedia - List of leaders of dependent territories in 2020 -- Wikipedia list article
Wikipedia - List of leaders of dependent territories in 2021 -- Wikipedia list article
Wikipedia - List of leaders of dependent territories -- Wikimedia list article
Wikipedia - List of legendary creatures (A) -- Wikipedia list article
Wikipedia - List of legendary creatures (B) -- Wikipedia list article
Wikipedia - List of legendary creatures by type -- Wikipedia list article
Wikipedia - List of legendary creatures (C) -- Wikipedia list article
Wikipedia - List of legendary creatures (D) -- Wikipedia list article
Wikipedia - List of legendary creatures (E) -- Wikipedia list article
Wikipedia - List of legendary creatures from Japan -- Wikipedia list article of legendary creatures and entities in traditional Japanese mythology
Wikipedia - List of legendary creatures (F) -- Wikipedia list article
Wikipedia - List of legendary creatures (G) -- Wikipedia list article
Wikipedia - List of legendary creatures (H) -- Wikipedia list article
Wikipedia - List of legendary creatures in Hindu mythology -- Wikipedia list article
Wikipedia - List of legendary creatures (I) -- Wikipedia list article
Wikipedia - List of legendary creatures (J) -- Wikipedia list article
Wikipedia - List of legendary creatures (K) -- Wikipedia list article
Wikipedia - List of legendary creatures (L) -- Wikipedia list article
Wikipedia - List of legendary creatures (M) -- Wikipedia list article
Wikipedia - List of legendary creatures (N) -- Wikipedia list article
Wikipedia - List of legendary creatures (O) -- Wikipedia list article
Wikipedia - List of legendary creatures (P) -- Wikipedia list article
Wikipedia - List of legendary creatures (Q) -- Wikipedia list article
Wikipedia - List of legendary creatures (R) -- Wikipedia list article
Wikipedia - List of legendary creatures (S) -- Wikipedia list article
Wikipedia - List of legendary creatures (T) -- Wikipedia list article
Wikipedia - List of legendary creatures (U) -- Wikipedia list article
Wikipedia - List of legendary creatures (V) -- Wikipedia list article
Wikipedia - List of legendary creatures (W) -- Wikipedia list article
Wikipedia - List of legendary creatures (X) -- Wikipedia list article
Wikipedia - List of legendary creatures (Y) -- Wikimedia list article
Wikipedia - List of legendary creatures (Z) -- Wikipedia list article
Wikipedia - List of legendary kings of Britain -- Wikipedia list article
Wikipedia - List of legendary kings of Denmark -- Wikipedia list article
Wikipedia - List of legendary kings of Sweden -- Legendary and fictional prehistoric kings of Sweden
Wikipedia - List of Legend of the Five Rings sets -- Wikimedia list article
Wikipedia - List of Legend of the Galactic Heroes episodes -- Wikipedia list article
Wikipedia - List of Legends of Tomorrow characters -- Wikipedia list article
Wikipedia - List of Legends of Tomorrow episodes -- Wikipedia list article
Wikipedia - List of Legendz episodes -- Wikipedia list article
Wikipedia - List of lehendakaris -- Wikipedia list article
Wikipedia - List of LendingTree Bowl broadcasters -- Wikipedia list article
Wikipedia - List of Lepidoptera that feed on rhododendrons -- Wikipedia list article
Wikipedia - List of lesbian, gay, bisexual, and transgendered athletes
Wikipedia - List of LGBT-related slurs -- Insults related to sexual orientation or gender identity
Wikipedia - List of listed buildings in Colvend and Southwick -- Wikimedia list article
Wikipedia - List of Making Fiends characters -- Wikipedia list article
Wikipedia - List of massacres committed during the Eritrean War of Independence -- Wikipedia list article
Wikipedia - List of massacres in the Croatian War of Independence -- Wikipedia list article
Wikipedia - List of memorials to Hannah Arendt -- List of places and things named for Hannah Arendt
Wikipedia - List of Mendelian traits in humans
Wikipedia - List of Merovingian referendaries -- Wikipedia list article
Wikipedia - List of messaging applications for Nintendo game consoles -- Wikipedia list article
Wikipedia - List of Michael Bloomberg 2020 presidential campaign endorsements -- List of endorsements for Michael Bloomberg's 2020 presidential campaign.
Wikipedia - List of microcredit lending websites -- Wikipedia list article
Wikipedia - List of minerals approved by IMA -- List of minerals, intended to be as complete as possible
Wikipedia - List of Miss Spider's Sunny Patch Friends episodes -- Wikipedia list article
Wikipedia - List of Montreal Canadiens goaltenders -- Wikipedia list article
Wikipedia - List of mountains of Enderby Land -- Wikipedia list article
Wikipedia - List of My Absolute Boyfriend episodes -- 2019 South Korean television series
Wikipedia - List of My Friends Tigger & Pooh episodes -- Wikipedia list article
Wikipedia - List of My Little Pony: Friendship Is Magic characters -- Wikimedia list article
Wikipedia - List of My Little Pony: Friendship Is Magic episodes -- Wikipedia list article
Wikipedia - List of Naor's Friends episodes -- Wikipedia list article
Wikipedia - List of national independence days -- Wikipedia list article
Wikipedia - List of National Wildlife Refuges established for endangered species -- Wikipedia list article
Wikipedia - List of Natsume's Book of Friends episodes -- Wikipedia list article
Wikipedia - List of Nature Conservation Act endangered fauna of Queensland -- Wikipedia list article
Wikipedia - List of Nature Conservation Act endangered flora of Queensland -- Wikipedia list article
Wikipedia - List of Nepenthes endophyte species -- Wikipedia list article
Wikipedia - List of New Thought denominations and independent centers
Wikipedia - List of Nintendo 3DS colors and styles -- Wikipedia list article
Wikipedia - List of Nintendo 3DS games -- Wikipedia list article
Wikipedia - List of Nintendo 3DS Wi-Fi Connection games -- Wikipedia list article
Wikipedia - List of Nintendo 64 games -- Wikipedia list article
Wikipedia - List of Nintendo controllers -- Wikipedia list article
Wikipedia - List of Nintendo development teams -- Wikipedia list article
Wikipedia - List of Nintendo DS accessories -- Wikipedia list article
Wikipedia - List of Nintendo DS and 3DS flash cartridges -- Wikipedia list article
Wikipedia - List of Nintendo DS colors and styles -- Wikipedia list article
Wikipedia - List of Nintendo DS games -- Wikipedia list article
Wikipedia - List of Nintendo DS Wi-Fi Connection games -- Wikipedia list article
Wikipedia - List of Nintendo Entertainment System accessories -- Wikipedia list article
Wikipedia - List of Nintendo Entertainment System games -- Wikipedia list article
Wikipedia - List of Nintendo Network games -- Wikipedia list article
Wikipedia - List of Nintendo products -- Wikipedia list article
Wikipedia - List of Nintendo Switch games (A-F) -- Wikimedia list article
Wikipedia - List of Nintendo Switch games (G-P) -- Wikimedia list article
Wikipedia - List of Nintendo Switch games (Q-Z) -- Wikimedia list article
Wikipedia - List of non-standard dates -- Description of non-standard dates used in calendars for various reasons
Wikipedia - List of North Dakota Superintendents of Public Instruction -- Wikipedia list article
Wikipedia - List of observances set by the BahaM-JM- -- Wikipedia list article
Wikipedia - List of observances set by the Chinese calendar -- Wikipedia list article
Wikipedia - List of observances set by the Hebrew calendar -- Wikipedia list article
Wikipedia - List of observances set by the Islamic calendar -- Wikipedia list article
Wikipedia - List of observances set by the Solar Hijri calendar -- Wikipedia list article
Wikipedia - List of offenders executed in the United States in 2010 -- Wikipedia list article
Wikipedia - List of offenders executed in the United States in 2011 -- Wikipedia list article
Wikipedia - List of offenders executed in the United States in 2012 -- Wikipedia list article
Wikipedia - List of offenders executed in the United States in 2013 -- Wikimedia list article
Wikipedia - List of offenders executed in the United States in 2014 -- Wikimedia list article
Wikipedia - List of offenders executed in the United States in 2015 -- Wikipedia list article
Wikipedia - List of offenders executed in the United States in 2016 -- Wikipedia list article
Wikipedia - List of offenders executed in the United States in 2017 -- Wikipedia list article
Wikipedia - List of offenders executed in the United States in 2018 -- Wikipedia list article
Wikipedia - List of offenders executed in the United States in 2019 -- Wikimedia list article
Wikipedia - List of offenders executed in the United States in 2020 -- Wikipedia list article
Wikipedia - List of offenders scheduled to be executed in the United States -- Wikimedia list article
Wikipedia - List of One Week Friends episodes -- Wikipedia list article
Wikipedia - List of Our Friends in the North episodes -- Wikipedia list article
Wikipedia - List of people and animals from Thomas & Friends -- Wikipedia list article
Wikipedia - List of people claimed to be immortal in myth and legend -- Wikipedia list article
Wikipedia - List of people killed for being transgender -- Wikipedia list article
Wikipedia - List of people with non-binary gender identities -- Wikipedia list article
Wikipedia - List of Philadelphia Independence players -- Wikimedia list article
Wikipedia - List of Philodendron species -- Wikipedia list article
Wikipedia - List of Picrodendraceae genera -- Wikipedia list article
Wikipedia - List of places in Bridgend County Borough -- Wikipedia list article
Wikipedia - List of planetary flybys -- Sending a space probe past a planet or dwarf planet
Wikipedia - List of plants endemic to Hells Canyon -- Wikipedia list article
Wikipedia - List of political leaders who suspended the constitution -- Wikipedia list article
Wikipedia - List of presidents of the Malaysian Friendship and Trade Centre -- Wikipedia list article
Wikipedia - List of Preston North End F.C. managers -- Wikimedia list article
Wikipedia - List of private and independent schools in Arizona -- Wikipedia list article
Wikipedia - List of products manufactured by Fender Musical Instruments Corporation -- Wikipedia list article
Wikipedia - List of professional wrestling attendance records in Europe -- list of the largest attendances in the history of European professional wrestling
Wikipedia - List of professional wrestling attendance records in Japan -- list of the largest attendances in the history of Japanese professional wrestling
Wikipedia - List of professional wrestling attendance records in Puerto Rico -- list of the largest attendances in the history of the American professional wrestling
Wikipedia - List of professional wrestling attendance records in the United Kingdom -- list of the largest attendances in the history of British professional wrestling
Wikipedia - List of professional wrestling attendance records -- list of the largest attendances in the history of professional wrestling
Wikipedia - List of programs broadcast by independent stations -- Wikipedia list article
Wikipedia - List of proposed amendments to the United States Constitution -- Wikipedia list article
Wikipedia - List of psychological tests by gender difference
Wikipedia - List of public art in Bend, Oregon -- Wikipedia list article
Wikipedia - List of public art in Bridgend County Borough -- Wikipedia list article
Wikipedia - List of record home attendances of Australian soccer clubs -- Wikimedia list article
Wikipedia - List of RenderWare games -- Wikipedia list article
Wikipedia - List of rhododendron diseases -- Wikipedia list article
Wikipedia - List of Rhododendron species -- Wikipedia list article
Wikipedia - List of Rock Island Independents players -- Wikimedia list article
Wikipedia - List of Royal Air Force aircraft independent flights -- Wikipedia list article
Wikipedia - List of Royal Australian Air Force independent aircraft flights -- Wikipedia list article
Wikipedia - List of Saekano: How to Raise a Boring Girlfriend episodes -- Wikipedia list article
Wikipedia - List of scheduled monuments in Bridgend -- Wikipedia list article
Wikipedia - List of schools in Bridgend -- Wikipedia list article
Wikipedia - List of schools in Southend-on-Sea -- Wikipedia list article
Wikipedia - List of search appliance vendors -- Wikipedia list article
Wikipedia - List of secondary endemic bird areas of the world -- Wikipedia list article
Wikipedia - List of sections in subgenus Rhododendron -- Wikipedia list article
Wikipedia - List of senators of VendM-CM-)e -- Wikipedia list article
Wikipedia - List of Seraph of the End episodes -- Wikipedia list article
Wikipedia - List of ships named HMS Endeavour -- Wikipedia list article
Wikipedia - List of shows produced by Legendary Television -- Wikipedia list article
Wikipedia - List of Sites of Special Scientific Interest in Bridgend -- Wikipedia list article
Wikipedia - List of solo piano compositions by Felix Mendelssohn -- Wikipedia list article
Wikipedia - List of songs in Guitar Hero III: Legends of Rock -- Wikipedia list article
Wikipedia - List of songs in My Little Pony: Friendship Is Magic -- Wikipedia list article
Wikipedia - List of songs recorded by GFriend -- Wikimedia list article
Wikipedia - List of songs recorded by Jimi Hendrix -- none
Wikipedia - List of songs recorded by Shawn Mendes -- Wikimedia list of songs by performer
Wikipedia - List of South African universities by endowment -- Wikipedia list article
Wikipedia - List of South American countries and dependencies by GDP (PPP) -- Wikipedia list article
Wikipedia - List of South End Press books -- Wikipedia list article
Wikipedia - List of Southend United F.C. managers -- Wikimedia list article
Wikipedia - List of Southend United F.C. players -- Wikimedia list article
Wikipedia - List of Southend United F.C. seasons -- Wikimedia list article
Wikipedia - List of sovereign states and dependencies by total fertility rate -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories by birth rate -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories by immigrant population -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories by mortality rate -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories in Africa -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories in Asia -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories in Eurasia -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories in Europe by GDP (PPP) -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories in Europe -- Wikimedia list article
Wikipedia - List of sovereign states and dependent territories in North America by population density -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories in North America -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories in Oceania
Wikipedia - List of sovereign states and dependent territories in South America by population density -- Wikipedia list article
Wikipedia - List of sovereign states and dependent territories in South America
Wikipedia - List of sovereign states and dependent territories in the Americas -- Wikimedia list article
Wikipedia - List of specialized agencies of the United Nations -- Legally, organizationally and financially independent International organizations associated with the UN
Wikipedia - List of species endemic to Mendocino County, California -- Wikimedia list article
Wikipedia - List of species endemic to the San Francisco Bay Area -- Wikipedia list article
Wikipedia - List of species protected by CITES Appendix III -- Wikipedia list article
Wikipedia - List of species protected by CITES Appendix II -- Wikipedia list article
Wikipedia - List of species protected by CITES Appendix I -- Wikipedia list article
Wikipedia - List of Spider-Man and His Amazing Friends characters -- Wikipedia list article
Wikipedia - List of Spider-Man and His Amazing Friends episodes -- Wikipedia list article
Wikipedia - List of sporting venues with a highest attendance of 100,000 or more -- Wikimedia list article
Wikipedia - List of Star Wars Legends characters -- Wikipedia list article
Wikipedia - List of state humanities councils in the United States -- List of private, non-profit partners of the National Endowment for the Humanities
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Wikipedia - List of UK Independent Albums Chart number ones of 2008 -- Wikipedia list article
Wikipedia - List of UK Independent Albums Chart number ones of 2009 -- Wikipedia list article
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Wikipedia - List of UK Independent Singles Chart number ones of 1998 -- Wikimedia list article
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Wikipedia - List of Virtual Console games for Nintendo 3DS (Japan) -- Wikipedia list article
Wikipedia - List of Virtual Console games for Nintendo 3DS (North America) -- Wikipedia list article
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Wikipedia - Lists of IUCN Red List endangered species -- Wikimedia list article
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Wikipedia - Mario & Sonic at the Olympic Games -- 2007 sports party video game published by Nintendo and Sega
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Wikipedia - Mario & Sonic at the Sochi 2014 Olympic Winter Games -- 2013 sports party video game published by Nintendo
Wikipedia - Mario & Wario -- 1993 puzzle video game published by Nintendo
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Wikipedia - Mario Party 6 -- 2004 party video game published by Nintendo
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Wikipedia - Mario vs. Donkey Kong (video game) -- 2004 puzzle platform video game published by Nintendo
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Wikipedia - Nepenthes mikei -- Tropical pitcher plant endemic to Sumatra
Wikipedia - Nepenthes mindanaoensis -- Tropical pitcher plant endemic to the Philippines
Wikipedia - Nepenthes minima -- Tropical pitcher plant endemic to Sulawesi
Wikipedia - Nepenthes mira -- Tropical pitcher plant endemic to the Philippines
Wikipedia - Nepenthes mollis -- Tropical pitcher plant endemic to Borneo
Wikipedia - Nepenthes monticola -- Tropical pitcher plant endemic to New Guinea
Wikipedia - Nepenthes muluensis -- Tropical pitcher plant endemic to Borneo
Wikipedia - Nepenthes murudensis -- Tropical pitcher plant endemic to Borneo



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