classes ::: Being,
children ::: Math (formulas), Ontology (information science)
branches ::: form, Formal Sciences, Formation, formula, Ideal Forms, Informatics, information, Information Science, Performing Arts, Thought-Form, Thoughtforms, transform

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


object:form
class:Being

see also :::

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers



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


OBJECT INSTANCES [1] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
mineral
mineral
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Al-Fihrist
A_Treatise_on_Cosmic_Fire
Bhakti-Yoga
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Collected_Poems
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Essential_Integral
Evolution_II
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
Guru_Bhakti_Yoga
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
Integral_Life_Practice_(book)
Intelligent_Life__Buddhist_Psychology_of_Self-Transformation
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
Liber_Null
Life_without_Death
Magick_Without_Tears
Mantras_Of_The_Mother
Maps_of_Meaning
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Mysterium_Coniunctionis
old_bookshelf
On_Education
On_Interpretation
On_the_Way_to_Supermanhood
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Poetics
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
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Sex_Ecology_Spirituality
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Art_of_Literature
The_Bible
the_Book
The_Book_of_Gates
The_Book_of_Light
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Categories
The_Diamond_Sutra
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Ever-Present_Origin
The_Externalization_of_the_Hierarchy
The_Future_of_Man
The_Genius_of_Language
The_Golden_Bough
The_Heart_of_the_Buddha's_Teaching__Transforming_Suffering_into_Peace
The_Heros_Journey
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Interpretation_of_Dreams
The_Key_to_the_True_Kabbalah
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Odyssey
Theosophy
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Practice_of_Magical_Evocation
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future
Twilight_of_the_Idols
Vedic_and_Philological_Studies
Vishnu_Purana
Walden,_and_On_The_Duty_Of_Civil_Disobedience
Words_Of_The_Mother_III

IN CHAPTERS TITLE
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
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
06.07_-_Total_Transformation_Demands_Total_Rejection
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.19_-_Bad_Thought-Formation
1.03_-_Time_Series,_Information,_and_Communication
1.06_-_The_Transformation_of_Dream_Life
1.08_-_Information,_Language,_and_Society
1.098_-_The_Transformation_from_Human_to_Divine
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.11_-_Transformation
1.14_-_The_Book_of_Magic_Formulae
1.15_-_The_Transformed_Being
1.17_-_The_Transformation
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.38_-_Woman_-_Her_Magical_Formula
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
1929-05-05_-_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
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
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
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-04-09_-_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
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
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
1955-03-09_-_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
1955-06-01_-_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
1955-06-15_-_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
1955-06-29_-_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
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-26_-_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
1955-11-09_-_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
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
1956-05-30_-_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
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
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
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
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
1957-04-17_-_Transformation_of_the_body
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1.bs_-_Seek_the_spirit,_forget_the_form
1.fs_-_To_A_World-Reformer
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.ia_-_My_heart_wears_all_forms
1.is_-_Form_in_Void
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rt_-_Ocean_Of_Forms
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.whitman_-_In_Former_Songs
1.whitman_-_Spirit_That_Formd_This_Scene
2.03_-_Atomic_Forms_And_Their_Combinations
2.04_-_The_Forms_of_Love-Manifestation
2.25_-_The_Triple_Transformation
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.1_-_Ego_and_Its_Forms
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
3.01_-_Forms_of_Rebirth
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.03_-_The_Formula_of_Tetragrammaton
3.04_-_The_Formula_of_ALHIM
3.05_-_The_Formula_of_I.A.O.
3.06_-_The_Formula_of_The_Neophyte
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Formula_of_the_Holy_Grail
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.1_-_The_Transformation_of_the_Physical
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.1.2.01_-_Realisation_and_Transformation
4.1.2.02_-_The_Three_Transformations
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
5.04_-_Formation_Of_The_World
5.06_-_THE_TRANSFORMATION
5.2.01_-_Word-Formation
7.5.65_-_Form
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
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_-_II_-_The_Home_of_the_Guru
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_-_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_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_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-15
0_1955-10-19
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-21
0_1956-05-02
0_1956-09-14
0_1956-12-26
0_1957-07-03
0_1957-10-17
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-04-03
0_1958-05-10
0_1958-06-06_-_Supramental_Ship
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-21
0_1958-08-07
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-10-10
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-28
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-06-03
0_1959-06-13a
0_1959-06-25
0_1960-01-28
0_1960-01-31
0_1960-04-14
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-04
0_1960-06-07
0_1960-06-11
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-20
0_1960-09-20
0_1960-10-11
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-02
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-19
0_1961-06-06
0_1961-06-17
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-08
0_1961-08-11
0_1961-08-25
0_1961-09-16
0_1961-09-23
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-13
0_1962-02-24
0_1962-02-27
0_1962-03-11
0_1962-03-13
0_1962-04-03
0_1962-04-13
0_1962-05-08
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-15
0_1962-09-18
0_1962-09-22
0_1962-09-26
0_1962-09-29
0_1962-10-06
0_1962-10-12
0_1962-10-20
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-12-04
0_1962-12-08
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-20
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-25
0_1963-06-03
0_1963-06-08
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-07-27
0_1963-07-31
0_1963-08-07
0_1963-08-10
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-21
0_1963-09-25
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-11-04
0_1963-11-20
0_1963-11-27
0_1963-11-30
0_1963-12-03
0_1963-12-11
0_1963-12-14
0_1963-12-21
0_1963-12-25
0_1963-12-31
0_1964-01-04
0_1964-01-15
0_1964-01-18
0_1964-01-22
0_1964-01-25
0_1964-01-29
0_1964-02-05
0_1964-02-22
0_1964-02-26
0_1964-03-07
0_1964-03-18
0_1964-03-25
0_1964-03-28
0_1964-04-08
0_1964-04-25
0_1964-05-15
0_1964-07-18
0_1964-07-22
0_1964-07-25
0_1964-07-28
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-19
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-24a
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-11-28
0_1964-12-02
0_1965-01-12
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-06
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-07
0_1965-04-10
0_1965-04-17
0_1965-04-21
0_1965-04-28
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-30
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-18
0_1965-08-21
0_1965-08-31
0_1965-09-08
0_1965-09-11
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1965-10-10
0_1965-10-27
0_1965-10-30
0_1965-11-06
0_1965-11-23
0_1965-11-27
0_1965-12-07
0_1965-12-10
0_1965-12-18
0_1965-12-25
0_1965-12-28
0_1965-12-31
0_1966-01-08
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-19
0_1966-02-23
0_1966-02-26
0_1966-03-04
0_1966-03-09
0_1966-03-19
0_1966-03-26
0_1966-04-13
0_1966-04-16
0_1966-04-23
0_1966-04-27
0_1966-04-30
0_1966-05-14
0_1966-05-18
0_1966-05-22
0_1966-06-08
0_1966-06-11
0_1966-06-15
0_1966-06-18
0_1966-07-06
0_1966-07-27
0_1966-07-30
0_1966-08-03
0_1966-08-15
0_1966-08-17
0_1966-08-31
0_1966-09-07
0_1966-09-14
0_1966-09-17
0_1966-09-21
0_1966-09-28
0_1966-09-30
0_1966-10-05
0_1966-10-12
0_1966-10-19
0_1966-10-26
0_1966-10-29
0_1966-11-03
0_1966-11-09
0_1966-11-15
0_1966-11-26
0_1966-11-30
0_1966-12-07
0_1966-12-17
0_1966-12-21
0_1966-12-24
0_1966-12-31
0_1967-01-11
0_1967-01-14
0_1967-01-18
0_1967-01-21
0_1967-01-25
0_1967-02-04
0_1967-02-08
0_1967-02-15
0_1967-02-18
0_1967-02-22
0_1967-02-25
0_1967-03-02
0_1967-03-04
0_1967-03-15
0_1967-03-25
0_1967-04-03
0_1967-04-05
0_1967-04-12
0_1967-04-15
0_1967-04-19
0_1967-04-22
0_1967-04-27
0_1967-05-03
0_1967-05-06
0_1967-05-17
0_1967-05-24
0_1967-06-03
0_1967-06-07
0_1967-06-14
0_1967-06-21
0_1967-06-24
0_1967-07-05
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-12
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-03
0_1967-09-06
0_1967-09-13
0_1967-09-16
0_1967-09-30
0_1967-10-04
0_1967-10-07
0_1967-10-11
0_1967-10-14
0_1967-10-19
0_1967-10-21
0_1967-10-25
0_1967-10-28
0_1967-10-30
0_1967-11-04
0_1967-11-15
0_1967-11-22
0_1967-11-29
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-02
0_1967-12-06
0_1967-12-13
0_1967-12-16
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-06
0_1968-01-12
0_1968-01-31
0_1968-02-03
0_1968-02-07
0_1968-02-17
0_1968-02-28
0_1968-03-02
0_1968-03-09
0_1968-03-13
0_1968-03-16
0_1968-04-06
0_1968-04-10
0_1968-04-17
0_1968-04-23
0_1968-04-27
0_1968-05-04
0_1968-05-08
0_1968-05-15
0_1968-05-18
0_1968-05-22
0_1968-05-25
0_1968-05-29
0_1968-06-03
0_1968-06-08
0_1968-06-12
0_1968-06-15
0_1968-06-18
0_1968-06-26
0_1968-06-29
0_1968-07-03
0_1968-07-06
0_1968-07-10
0_1968-07-17
0_1968-07-20
0_1968-07-24
0_1968-08-03
0_1968-08-07
0_1968-08-28
0_1968-08-30
0_1968-09-07
0_1968-09-11
0_1968-09-21
0_1968-09-25
0_1968-09-28
0_1968-10-09
0_1968-10-11
0_1968-10-16
0_1968-10-19
0_1968-10-26
0_1968-10-30
0_1968-11-02
0_1968-11-09
0_1968-11-13
0_1968-11-23
0_1968-11-27
0_1968-12-04
0_1968-12-14
0_1968-12-21
0_1968-12-25
0_1968-12-28
0_1969-01-04
0_1969-01-18
0_1969-02-01
0_1969-02-05
0_1969-02-08
0_1969-02-15
0_1969-02-22
0_1969-02-26
0_1969-03-01
0_1969-03-12
0_1969-03-15
0_1969-03-19
0_1969-03-26
0_1969-04-02
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_1969-05-10
0_1969-05-17
0_1969-05-21
0_1969-05-31
0_1969-06-25
0_1969-06-28
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_1969-08-20
0_1969-08-30
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_1969-10-18
0_1969-10-25
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_1969-11-29
0_1969-12-03
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1969-12-27
0_1969-12-31
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-17
0_1970-01-28
0_1970-01-31
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-25
0_1970-02-28
0_1970-03-14
0_1970-03-18
0_1970-03-25
0_1970-03-28
0_1970-04-11
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-02
0_1970-05-09
0_1970-05-13
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-05-30
0_1970-06-03
0_1970-06-20
0_1970-06-27
0_1970-07-01
0_1970-07-04
0_1970-07-11
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-05
0_1970-09-12
0_1970-09-16
0_1970-09-19
0_1970-09-30
0_1970-10-07
0_1970-10-10
0_1970-10-14
0_1970-10-21
0_1970-10-31
0_1970-11-25
0_1970-12-03
0_1971-01-16
0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-13
0_1971-02-20
0_1971-03-06
0_1971-03-17
0_1971-04-07
0_1971-04-14
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-05-08
0_1971-05-12
0_1971-05-15
0_1971-05-22
0_1971-05-26
0_1971-06-02
0_1971-06-05
0_1971-06-09
0_1971-06-12
0_1971-06-23
0_1971-06-26
0_1971-07-10
0_1971-07-14
0_1971-07-17
0_1971-08-04
0_1971-08-25
0_1971-08-Undated
0_1971-09-04
0_1971-09-14
0_1971-09-15
0_1971-09-22
0_1971-10-02
0_1971-10-06
0_1971-10-13
0_1971-10-20
0_1971-10-27
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_1971-12-18
0_1971-12-22
0_1971-12-27
0_1971-12-29b
0_1972-01-08
0_1972-01-12
0_1972-01-19
0_1972-01-22
0_1972-02-08
0_1972-02-12
0_1972-02-16
0_1972-02-19
0_1972-02-23
0_1972-02-26
0_1972-03-08
0_1972-03-10
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_1972-04-12
0_1972-04-15
0_1972-04-22
0_1972-04-26
0_1972-05-04
0_1972-05-06
0_1972-05-13
0_1972-05-24
0_1972-05-27
0_1972-05-31
0_1972-06-07
0_1972-06-23
0_1972-06-24
0_1972-06-28
0_1972-07-08
0_1972-07-19
0_1972-07-22
0_1972-07-29
0_1972-08-02
0_1972-08-09
0_1972-08-12
0_1972-08-16
0_1972-08-30
0_1972-10-07
0_1972-10-25
0_1972-11-25
0_1972-12-02
0_1972-12-06
0_1972-12-20
0_1972-12-30
0_1973-01-10
0_1973-01-20
0_1973-01-24
0_1973-02-08
0_1973-02-14
0_1973-03-10
0_1973-04-07
0_1973-04-14
0_1973-04-25
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_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
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_-_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
03.08_-_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
03.13_-_Human_Destiny
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.09_-_Values_Higher_and_Lower
04.14_-_To_the_Heights-XXIV
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.18_-_To_the_Heights-XVIII
04.24_-_To_the_Heights-XXIV
04.45_-_To_the_Heights-XLV
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
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
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Role_of_Evil
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_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
05.16_-_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
05.23_-_The_Base_of_Sincerity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
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_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
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
06.13_-_Body,_the_Occult_Agent
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
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
06.33_-_The_Constants_of_the_Spirit
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
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.14_-_The_Divine_Suffering
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
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.34_-_And_this_Agile_Reason
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
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
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
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.30_-_Dealing_with_a_Wrong_Movement
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
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
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.15_-_How_to_Listen
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_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
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
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.009_-_Repentance
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_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_-_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
10.11_-_Savitri
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
1.013_-_Thunder
1.014_-_Abraham
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
1.015_-_The_Rock
1.016_-_The_Bee
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
1.017_-_The_Night_Journey
1.018_-_The_Cave
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
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_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
10.29_-_Gods_Debt
1.029_-_The_Spider
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
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_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_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_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_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_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_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.030_-_The_Romans
1.031_-_Intense_Aspiration
1.031_-_Luqman
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
1.033_-_The_Confederates
1.034_-_Sheba
1.035_-_Originator
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.039_-_Throngs
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_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_-_Re-Educating_the_Mind
1.041_-_Detailed
1.045_-_Piercing_the_Structure_of_the_Object
1.046_-_The_Dunes
1.048_-_Victory
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_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Reality_Omnipresent
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_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
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
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.054_-_The_Moon
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.057_-_The_Four_Manifestations_of_Ignorance
1.058_-_The_Argument
1.05_-_Adam_Kadmon
1.05_-_AUERBACHS_CELLAR
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_AS_THE_ENEMY_OF_NATURE
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_True_Doer_of_Works
1.05_-_The_twelve_simple_letters
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.061_-_Column
1.062_-_Friday
1.063_-_The_Hypocrites
1.064_-_Gathering
1.066_-_Prohibition
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_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_Thought
1.06_-_Origin_of_the_four_castes
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_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
1.075_-_Resurrection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
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
1.081_-_The_Application_of_Pratyahara
1.082_-_The_Shattering
1.083_-_Choosing_an_Object_for_Concentration
1.084_-_The_Rupture
1.087_-_The_Most_High
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_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
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_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_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_-_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_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
1.100_-_The_Racers
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
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_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_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_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_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_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_-_Transformation
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_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
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_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
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_-_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_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
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_-_On_the_clamorous,_yet_wicked_master-the_stomach.
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_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Man,_A_Transitional_Being
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
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_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_FAITH
1.18_-_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_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_ON_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_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
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.1.04_-_Mystic_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.11_-_Patience_and_Perseverance
1.21_-_A_DAY_AT_DAKSHINESWAR
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__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
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_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Epic_Poetry.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
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
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_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
1.3.05_-_Silence
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
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_-_Is_Thelema_a_New_Religion?
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
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_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_The_Nature_of_Osiris
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
16.03_-_Mater_Gloriosa
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.04_-_Hymn_to_the_Purusha
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
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.02_-_Ramprasad
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.11_-_Old_Age
1912_12_03p
1912_12_10p
1912_12_11p
1913_02_10p
1913_06_27p
1913_08_08p
1913_11_25p
1913_11_29p
1913_12_16p
1914_01_06p
1914_01_10p
1914_01_11p
1914_01_31p
1914_02_01p
1914_02_02p
1914_02_08p
1914_02_09p
1914_02_12p
1914_02_14p
1914_02_15p
1914_02_22p
1914_02_23p
1914_03_06p
1914_03_10p
1914_03_20p
1914_03_23p
1914_03_25p
1914_03_30p
1914_04_01p
1914_04_03p
1914_04_10p
1914_04_28p
1914_05_04p
1914_05_09p
1914_05_16p
1914_05_17p
1914_05_20p
1914_05_21p
1914_05_23p
1914_05_25p
1914_05_29p
1914_05_31p
1914_06_15p
1914_06_17p
1914_06_18p
1914_06_23p
1914_06_24p
1914_06_25p
1914_06_26p
1914_06_30p
1914_07_06p
1914_07_10p
1914_07_17p
1914_07_21p
1914_08_02p
1914_08_04p
1914_08_05p
1914_08_11p
1914_08_13p
1914_08_16p
1914_08_20p
1914_08_29p
1914_08_31p
1914_09_01p
1914_09_09p
1914_09_14p
1914_09_24p
1914_09_25p
1914_09_30p
1914_10_07p
1914_10_10p
1914_10_12p
1914_10_25p
1914_11_03p
1914_11_15p
1914_12_04p
1914_12_10p
1914_12_12p
1914_12_22p
1915_01_02p
1915_01_17p
1915_01_18p
1915_03_03p
1915_03_04p
1915_03_07p
1915_04_19p
1915_05_24p
1915_11_02p
1915_11_07p
1915_11_26p
1916_01_15p
1916_01_22p
1916_01_23p
1916_06_07p
1916_11_28p
1916_12_08p
1916_12_10p
1916_12_21p
1917_01_14p
1917_01_23p
1917_01_29p
1917_03_27p
1917_04_10p
1917_07_13p
1917_10_15p
19.17_-_On_Anger
1918_10_10p
1920_06_22p
19.25_-_The_Bhikkhu
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
1933_12_23p
1936_08_21p
1950-12-28_-_Correct_judgment.
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.
1951-01-13_-_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
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_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
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-04-01
1953-04-08
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
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
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-10-06_-_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
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-27_-_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
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_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
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958_10_03
1958-10-08_-_Stages_between_man_and_superman
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_11_28
1958_12_05
1960_01_20
1960_01_27
1960_02_03
1960_02_24
1960_03_02
1960_03_09
1960_04_07?_-_28
1960_06_08
1960_06_22
1960_06_29
1960_07_13
1960_08_24
1960_11_10
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_01_28
1961_03_11_-_58
1961_03_17_-_57
1961_04_26_-_59
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_03_06
1963_05_15
1963_08_11?_-_94
1963_11_04
1964_02_05_-_98
1964_03_25
1964_09_16
1965_05_29
1965_09_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1969_08_03
1969_08_05
1969_08_30_-_139
1969_09_01_-_142
1969_09_04_-_143
1969_09_14
1969_09_30
1969_10_10
1969_11_08?
1969_11_27?
1969_12_13
1969_12_15
1969_12_28
1970_01_03
1970_01_29
1970_02_10
1970_02_25
1970_02_27?
1970_03_03
1970_03_09
1970_03_17
1970_03_19?
1970_03_25
1970_04_04
1970_04_13
1970_04_20_-_485
1970_04_23_-_495
1970_04_28
1970_04_29
1970_05_03?
1970_06_07
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_An_Oath
1.ac_-_Happy_Dust
1.ac_-_On_-_On_-_Poet
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Neophyte
1.ac_-_The_Quest
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_A_drum_beats
1.anon_-_But_little_better
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_My_body,_in_its_withering
1.anon_-_Others_have_told_me
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.bd_-_Endless_Ages
1.bsf_-_Raga_Asa
1.bs_-_He_Who_is_Stricken_by_Love
1.bs_-_Seek_the_spirit,_forget_the_form
1.bs_-_The_soil_is_in_ferment,_O_friend
1.bs_-_What_a_carefree_game_He_plays!
1.bts_-_Invocation
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Distinguishing_Ego_from_Self
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dz_-_In_the_stream
1.ey_-_Socrates
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_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_-_Memory
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_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Cassandra
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_Hero_And_Leander
1.fs_-_Parables_And_Riddles
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Rapture_--_To_Laura
1.fs_-_Resignation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Artists
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Dance
1.fs_-_The_Driver
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Invincible_Armada
1.fs_-_The_Knights_Of_St._John
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Maid_Of_Orleans
1.fs_-_The_Proverbs_Of_Confucius
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_-_To_A_World-Reformer
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_Variety
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_Mysticism
1.fua_-_The_moths_and_the_flame
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.fua_-_The_Simurgh
1.hcyc_-_10_-_The_rays_shining_from_this_perfect_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_23_-_When_you_truly_awaken_(from_The_Shodoka)
1.hcyc_-_27_-_A_bowl_once_calmed_dragons_(from_The_Shodoka)
1.hcyc_-_28_-_The_awakened_one_does_not_seek_truth_(from_The_Shodoka)
1.hcyc_-_52_-_From_my_youth_I_piled_studies_upon_studies_(from_The_Shodoka)
1.hcyc_-_54_-_Stupid_ones,_childish_ones_(from_The_Shodoka)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_Naked_in_the_Bee-House
1.ia_-_A_Garden_Among_The_Flames
1.ia_-_Fire
1.iai_-_Those_travelling_to_Him
1.ia_-_My_Heart_Has_Become_Able
1.ia_-_My_heart_wears_all_forms
1.ia_-_Wonder
1.is_-_Form_in_Void
1.jda_-_Raga_Maru
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_An_Extempore
1.jk_-_A_Party_Of_Lovers
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_A_Song_About_Myself
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Dawlish_Fair
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_-_Extracts_From_An_Opera
1.jk_-_Faery_Songs
1.jk_-_Fill_For_Me_A_Brimming_Bowl
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_-_Gathering_Tea
1.jk_-_Hymn_To_Apollo
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Imitation_Of_Spenser
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_La_Belle_Dame_Sans_Merci
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_On_The_Mermaid_Tavern
1.jk_-_Lines_To_Fanny
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
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_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_A_Dream
1.jk_-_On_Death
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_On_Visiting_The_Tomb_Of_Burns
1.jk_-_Robin_Hood
1.jk_-_Sharing_Eves_Apple
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song._I_Had_A_Dove
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_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_II._To_.........
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._On_Leigh_Hunts_Poem_The_Story_of_Rimini
1.jk_-_Sonnet._On_Peace
1.jk_-_Sonnet._On_The_Sea
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_Chatterton
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VII._To_Solitude
1.jk_-_Sonnet_VI._To_G._A._W.
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_In_Disgust_Of_Vulgar_Superstition
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_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_XIV._Addressed_To_The_Same_(Haydon)
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
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_-_Staffa
1.jk_-_Stanzas._In_A_Drear-Nighted_December
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_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
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_Ailsa_Rock
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Fanny
1.jk_-_To_Some_Ladies
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Chess
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Daybreak
1.jlb_-_Limits
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Shinto
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
1.jlb_-_The_Labyrinth
1.jlb_-_The_Other_Tiger
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_I_Have_forgotten
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_-_All_Through_Eternity
1.jr_-_A_Moment_Of_Happiness
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_I_Will_Beguile_Him_With_The_Tongue
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Moving_Water
1.jr_-_Now_comes_the_final_merging
1.jr_-_Rise,_Lovers
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_There_Is_A_Way
1.jr_-_The_Seed_Market
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_Two_Kinds_Of_Intelligence
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_I_want_is_to_see_your_face
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jwvg_-_Gipsy_Song
1.jwvg_-_Growth
1.jwvg_-_Joy
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Prometheus
1.jwvg_-_The_Exchange
1.jwvg_-_The_Godlike
1.jwvg_-_The_Muses_Mirror
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.kbr_-_Between_the_Poles_of_the_Conscious
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.kbr_-_How_Humble_Is_God
1.kbr_-_Illusion_and_Reality
1.kbr_-_Poem_2
1.kbr_-_Poem_5
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_self_forgets_itself
1.kg_-_Little_Tiger
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Old_Poem
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_Intense_cold_makes_water_ice
1.lla_-_I_traveled_a_long_way_seeking_God
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_Despair
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Sunset
1.lovecraft_-_The_City
1.lovecraft_-_The_Messenger
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_To_Alan_Seeger-
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mdl_-_The_Creation_of_Elohim
1.mm_-_Effortlessly
1.mm_-_Of_the_voices_of_the_Godhead
1.nmdv_-_He_is_the_One_in_many
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.pbs_-_A_Dialogue
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_And_like_a_Dying_Lady,_Lean_and_Pale
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Despair
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragment_From_The_Wandering_Jew
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
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_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_There_Is_A_Warm_And_Gentle_Atmosphere
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From
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_Moon
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Invocation
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Mariannes_Dream
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
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_A_Faded_Violet
1.pbs_-_Peter_Bell_The_Third
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_VIII.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scene_From_Tasso
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song._--_Fierce_Roars_The_Midnight_Storm
1.pbs_-_Song_For_Tasso
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_On_Launching_Some_Bottles_Filled_With_Knowledge_Into_The_Bristol_Channel
1.pbs_-_Stanza_From_A_Translation_Of_The_Marseillaise_Hymn
1.pbs_-_The_Birth_Place_of_Pleasure
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_First_Canzone_Of_The_Convito
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_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_The_Zucca
1.pbs_-_To--
1.pbs_-_To_Death
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Mary_Shelley
1.pbs_-_To_Night
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_War
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_An_Acrostic
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Fairy-Land
1.poe_-_Serenade
1.poe_-_Sonnet-_To_Zante
1.poe_-_Tamerlane
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Haunted_Palace
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_To_--_(2)
1.raa_-_Circles_1_(from_Life_of_the_Future_World)
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.rb_-_Abt_Vogler
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Among_The_Rocks
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Cleon
1.rb_-_Fra_Lippo_Lippi
1.rb_-_In_A_Gondola
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Mesmerism
1.rb_-_Never_the_Time_and_the_Place
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Porphyrias_Lover
1.rb_-_Prospice
1.rb_-_Rabbi_Ben_Ezra
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_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Ma,_Youre_inside_me
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Eve
1.rmr_-_Falconry
1.rmr_-_For_Hans_Carossa
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_Heartbeat
1.rmr_-_Losing
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Self-Portrait
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_The_Lovers
1.rmr_-_The_Sisters
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_The_Sonnets_To_Orpheus_-_XIX
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_What_Birds_Plunge_Through_Is_Not_The_Intimate_Space
1.rt_-_A_Dream
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_I
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Lord_Of_My_Life
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Maya
1.rt_-_My_Pole_Star
1.rt_-_Ocean_Of_Forms
1.rt_-_One_Day_In_Spring....
1.rt_-_Parting_Words
1.rt_-_Poems_On_Man
1.rt_-_Stray_Birds_81_-_90
1.rt_-_The_Call_Of_The_Far
1.rt_-_The_Gardener_LIX_-_O_Woman
1.rt_-_Threshold
1.rt_-_Unending_Love
1.rt_-_Urvashi
1.rvd_-_When_I_existed
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Beauty
1.rwe_-_Celestial_Love
1.rwe_-_Dmonic_Love
1.rwe_-_Fable
1.rwe_-_Friendship
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Life_Is_Great
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Monadnoc
1.rwe_-_Ode_To_Beauty
1.rwe_-_Song_of_Nature
1.rwe_-_The_Adirondacs
1.rwe_-_The_Enchanter
1.rwe_-_The_Snowstorm
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To_Eva
1.rwe_-_To_Rhea
1.rwe_-_Uriel
1.rwe_-_Wakdeubsankeit
1.rwe_-_Woodnotes
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_The_Canticle_of_Brother_Sun
1.sig_-_Thou_art_One
1.sig_-_Where_Will_I_Find_You
1.sjc_-_Dark_Night
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.sjc_-_Without_a_Place_and_With_a_Place
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_Nirvana_Shatakam
1.snt_-_How_are_You_at_once_the_source_of_fire
1.snt_-_We_awaken_in_Christs_body
1.snt_-_What_is_this_awesome_mystery
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.sv_-_In_dense_darkness,_O_Mother
1.sv_-_Kali_the_Mother
1.sv_-_Song_of_the_Sanyasin
1.tm_-_Night-Flowering_Cactus
1.tm_-_The_Sowing_of_Meanings
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.wb_-_Auguries_of_Innocence
1.wb_-_The_Divine_Image
1.wby_-_A_Bronze_Head
1.wby_-_A_Dramatic_Poem
1.wby_-_Coole_Park_1929
1.wby_-_Easter_1916
1.wby_-_Lapis_Lazuli
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Memory
1.wby_-_Peace
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_Sailing_to_Byzantium
1.wby_-_Supernatural_Songs
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Gyres
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Statues
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Under_Ben_Bulben
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_All_Is_Truth
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_A_Noiseless_Patient_Spider
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_At_Thy_Portals_Also_Death
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Beginning_My_Studies
1.whitman_-_Bivouac_On_A_Mountain_Side
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Eidolons
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Germs
1.whitman_-_Great_Are_The_Myths
1.whitman_-_In_Former_Songs
1.whitman_-_In_Midnight_Sleep
1.whitman_-_In_Paths_Untrodden
1.whitman_-_Inscription
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Locations_And_Times
1.whitman_-_Mannahatta
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_Ones_Self_I_Sing
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Passage_To_India
1.whitman_-_Patroling_Barnegat
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Roots_And_Leaves_Themselves_Alone
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_L
1.whitman_-_Song_Of_Myself-_VII
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXVII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXIX
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Spirit_That_Formd_This_Scene
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_Tears
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Indications
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Voice_of_the_Rain
1.whitman_-_This_Compost
1.whitman_-_Thoughts
1.whitman_-_Thoughts_(2)
1.whitman_-_To_A_Pupil
1.whitman_-_To_Oratists
1.whitman_-_To_Think_Of_Time
1.whitman_-_Unfolded_Out_Of_The_Folds
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Visord
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Years_Of_The_Modern
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
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_-_4-_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_-_7_-_Has_anyone_supposed_it_lucky_to_be_born?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_After-Thought
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_noiseless_patient_spider
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_A_Poet's_Epitaph
1.ww_-_Artegal_And_Elidure
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_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_-_British_Freedom
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Crusaders
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Feelings_Of_The_Tyrolese
1.ww_-_Grand_is_the_Seen
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Most_Sweet_it_is
1.ww_-_Mutability
1.ww_-_Nutting
1.ww_-_October,_1803
1.ww_-_Ode
1.ww_-_Ode_to_Duty
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_Personal_Talk
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Stray_Pleasures
1.ww_-_Surprised_By_Joy
1.ww_-_The_Brothers
1.ww_-_The_Danish_Boy
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Green_Linnet
1.ww_-_The_Happy_Warrior
1.ww_-_The_Longest_Day
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Power_of_Armies_is_a_Visible_Thing
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_Reverie_of_Poor_Susan
1.ww_-_The_Simplon_Pass
1.ww_-_The_Tables_Turned
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_Joanna
1.ww_-_To_My_Sister
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yes!_Thou_Art_Fair,_Yet_Be_Not_Moved
1.ww_-_Yew-Trees
1.yni_-_The_Celestial_Fire
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.04_-_Act_II:_The_Play_on_Earth
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_-_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_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
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_-_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_-_Renunciation
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_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_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Tapasya
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
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_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_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
2.09_-_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
2.1.02_-_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_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Book
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
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_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Fashioning_of_The_Vessel_
2.16_-_Oneness
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Masculine_Feminine_World
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_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)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
2.20_-_Chance
2.20_-_Nov-Dec_1939
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
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.22_-_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
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
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_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
23.11_-_Observations_III
2.3.1.20_-_Aspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Desire
2.32_-_Prophetic_Visions
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.09_-_Contact_and_Union_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
25.03_-_Songs_of_Ramprasad
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
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
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_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_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_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_-_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_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_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
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
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Reminiscence
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
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
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_Of_the_Invocation
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
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.05_-_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
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.07_-_The_Bride_of_Brahman
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
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
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
3.5.03_-_Reason_and_Society
35.05_-_Hymn_To_Saraswati
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
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.04_-_Great_Time
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_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_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
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_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_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2.01_-_Realisation_and_Transformation
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
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
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.04_-_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
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5.05_-_The_Psychic_and_the_Supermind
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
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.09_-_The_Self_and_Life
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2.12_-_Living_in_a_Higher_Plane
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
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.05_-_Ascent_and_the_Psychic_Being
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
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
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
4.4.4.08_-_The_Descent_of_Knowledge
4.4.4.11_-_The_Flow_of_Amrita
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
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_-_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_-_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_-_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
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_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
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_The_Mind
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_-_The_Subconscient
7.09_-_Right_Judgement
7.10_-_Order
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.03_-_The_Other_Earths
7.2.06_-_Rose_of_God
7.3.13_-_Ascent
7.5.28_-_The_Greater_Plan
7.5.31_-_The_Stone_Goddess
7.5.62_-_Divine_Sight
7.5.64_-_The_Iron_Dictators
7.5.65_-_Form
7.6.02_-_The_World_Game
7.6.13_-_The_End?
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Bhagavad_Gita
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_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_2_-_HYAKUJOS_FOX
CASE_6_-_THE_BUDDHAS_FLOWER
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09b_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.03_-_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
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
Liber_MMM
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
MoM_References
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1912_01_13
r1912_01_14
r1912_01_15
r1912_01_16
r1912_01_17
r1912_01_18
r1912_01_27
r1912_01_31
r1912_02_08
r1912_07_01
r1912_07_02
r1912_07_04
r1912_07_13
r1912_07_14
r1912_07_15
r1912_07_16
r1912_07_18
r1912_07_19
r1912_07_21
r1912_07_23
r1912_10_12
r1912_11_14b
r1912_11_27
r1912_11_29
r1912_12_01
r1912_12_03b
r1912_12_04
r1912_12_05
r1912_12_06
r1912_12_07
r1912_12_08
r1912_12_09
r1912_12_10
r1912_12_11
r1912_12_14
r1912_12_15
r1912_12_18
r1912_12_19
r1912_12_20
r1912_12_21
r1912_12_23
r1912_12_26
r1912_12_30
r1912_12_31
r1913_01_02
r1913_01_04
r1913_01_05
r1913_01_06
r1913_01_08
r1913_01_09
r1913_01_10
r1913_01_11
r1913_01_12
r1913_01_13
r1913_01_14
r1913_01_15
r1913_01_16
r1913_01_17
r1913_01_18
r1913_01_20
r1913_01_21
r1913_01_25
r1913_01_26
r1913_01_27
r1913_01_31
r1913_02_02
r1913_02_04
r1913_02_05
r1913_02_07
r1913_02_08
r1913_02_09
r1913_05_21
r1913_06_09
r1913_06_10
r1913_06_17
r1913_06_17a
r1913_06_17b
r1913_06_18
r1913_06_19
r1913_07_01
r1913_07_04
r1913_07_05
r1913_07_07
r1913_07_08
r1913_09_05a
r1913_09_05b
r1913_09_13
r1913_09_14
r1913_09_16
r1913_09_17
r1913_09_18
r1913_09_22
r1913_11_11
r1913_11_13
r1913_11_15
r1913_11_18
r1913_11_23
r1913_11_24
r1913_11_25
r1913_11_26
r1913_11_29
r1913_11_30
r1913_12_04
r1913_12_09
r1913_12_10
r1913_12_11
r1913_12_12a
r1913_12_13
r1913_12_14
r1913_12_16
r1913_12_22
r1913_12_23
r1913_12_24
r1913_12_25
r1913_12_26
r1913_12_27
r1913_12_28
r1913_12_29
r1913_12_30
r1914_01_02
r1914_01_03
r1914_01_08
r1914_01_10
r1914_01_11
r1914_01_15
r1914_03_12
r1914_03_13
r1914_03_14
r1914_03_17
r1914_03_19
r1914_03_20
r1914_03_21
r1914_03_22
r1914_03_24
r1914_03_25
r1914_03_26
r1914_03_27
r1914_03_28
r1914_03_29
r1914_03_30
r1914_04_02
r1914_04_03
r1914_04_04
r1914_04_07
r1914_04_08
r1914_04_10
r1914_04_11
r1914_04_12
r1914_04_13
r1914_04_14
r1914_04_15
r1914_04_16
r1914_04_17
r1914_04_19
r1914_04_20
r1914_04_25
r1914_04_28
r1914_05_02
r1914_05_03
r1914_05_07
r1914_05_08
r1914_05_09
r1914_05_12
r1914_05_15
r1914_05_17
r1914_05_18
r1914_05_22
r1914_05_25
r1914_05_27
r1914_06_01
r1914_06_10
r1914_06_11
r1914_06_12
r1914_06_13
r1914_06_14
r1914_06_15
r1914_06_16
r1914_06_18
r1914_06_19
r1914_06_20
r1914_06_26
r1914_06_28
r1914_06_29
r1914_07_01
r1914_07_04
r1914_07_06
r1914_07_07
r1914_07_08
r1914_07_09
r1914_07_10
r1914_07_11
r1914_07_13
r1914_07_16
r1914_07_18
r1914_07_19
r1914_07_20
r1914_07_21
r1914_07_23
r1914_07_24
r1914_07_25
r1914_07_26
r1914_07_27
r1914_07_28
r1914_07_30
r1914_07_31
r1914_08_08
r1914_08_13
r1914_08_14
r1914_08_16
r1914_08_20
r1914_08_21
r1914_08_22
r1914_08_31
r1914_09_02
r1914_09_04
r1914_09_05
r1914_09_06
r1914_09_07
r1914_09_11
r1914_09_16
r1914_09_17
r1914_09_20
r1914_09_26
r1914_09_27
r1914_10_01
r1914_10_03
r1914_10_04
r1914_10_05
r1914_10_13
r1914_10_14
r1914_11_02
r1914_11_03
r1914_11_04
r1914_11_10
r1914_11_13
r1914_11_14
r1914_11_15
r1914_11_16
r1914_11_18
r1914_11_19
r1914_11_20
r1914_11_21
r1914_11_22
r1914_11_23
r1914_11_24
r1914_11_25
r1914_11_26
r1914_11_27
r1914_11_29
r1914_11_30
r1914_12_02
r1914_12_06
r1914_12_07
r1914_12_09
r1914_12_10
r1914_12_11
r1914_12_12
r1914_12_13
r1914_12_14
r1914_12_15
r1914_12_16
r1914_12_17
r1914_12_18
r1914_12_19
r1914_12_20
r1914_12_21
r1914_12_22
r1914_12_23
r1914_12_29
r1914_12_30
r1914_12_31
r1915_01_01a
r1915_01_05a
r1915_01_05b
r1915_01_07b
r1915_01_08
r1915_01_09
r1915_01_10
r1915_01_11
r1915_01_12
r1915_01_13
r1915_01_14
r1915_01_15
r1915_01_16
r1915_01_17
r1915_01_18
r1915_01_19
r1915_01_22
r1915_01_25
r1915_01_28
r1915_02_01
r1915_02_02
r1915_02_25
r1915_05_01
r1915_05_03
r1915_05_12
r1915_05_13
r1915_05_19
r1915_05_21
r1915_05_22
r1915_05_23
r1915_05_25
r1915_06_02
r1915_06_13
r1915_06_15
r1915_06_19
r1915_06_20
r1915_06_21
r1915_06_24
r1915_07_01
r1915_07_03
r1915_07_11
r1915_07_13
r1915_08_02
r1915_08_04
r1915_08_05
r1915_08_06
r1915_08_07
r1915_08_09
r1916_02_19
r1916_02_20
r1916_02_22
r1916_03_08
r1916_03_17
r1917_01_11
r1917_01_13
r1917_01_20
r1917_01_23a
r1917_01_23b
r1917_01_24
r1917_01_27
r1917_01_30
r1917_02_03
r1917_02_09
r1917_02_10
r1917_02_11
r1917_02_12
r1917_02_13
r1917_02_15
r1917_02_17
r1917_02_18
r1917_02_22
r1917_03_02
r1917_03_08
r1917_03_11
r1917_03_12
r1917_03_13
r1917_03_14
r1917_03_17
r1917_03_22
r1917_08_22
r1917_08_25
r1917_08_26
r1917_08_28
r1917_08_29
r1917_09_03
r1917_09_12
r1917_09_15
r1917_09_21
r1918_02_15
r1918_02_16
r1918_02_17
r1918_02_18
r1918_02_19
r1918_02_20
r1918_02_21
r1918_02_24
r1918_02_25
r1918_03_03
r1918_03_04
r1918_03_07
r1918_03_11
r1918_03_15
r1918_04_20
r1918_04_22
r1918_04_30
r1918_05_07
r1918_05_08
r1918_05_09
r1918_05_10
r1918_05_11
r1918_05_12
r1918_05_13
r1918_05_14
r1918_05_15
r1918_05_17
r1918_05_18
r1918_05_19
r1918_05_20
r1918_05_21
r1918_05_22
r1918_05_23
r1918_05_24
r1918_05_25
r1918_06_01
r1919_06_24
r1919_06_25
r1919_06_27
r1919_06_29
r1919_06_30
r1919_07_01
r1919_07_02
r1919_07_03
r1919_07_09
r1919_07_10
r1919_07_13
r1919_07_14
r1919_07_15
r1919_07_17
r1919_07_18
r1919_07_19
r1919_07_20
r1919_07_21
r1919_07_22
r1919_07_23
r1919_07_24
r1919_07_25
r1919_07_27
r1919_07_28
r1919_07_29
r1919_07_30
r1919_07_31
r1919_08_01
r1919_08_02
r1919_08_03
r1919_08_04
r1919_08_05
r1919_08_06
r1919_08_07
r1919_08_10
r1919_08_11
r1919_08_12
r1919_08_13
r1919_08_14
r1919_08_15
r1919_08_19
r1919_08_20
r1919_08_26
r1919_08_27
r1919_08_28
r1919_08_31
r1919_09_02
r1920_02_04
r1920_02_07a
r1920_02_07b
r1920_02_08
r1920_02_09
r1920_02_10
r1920_02_19
r1920_02_20
r1920_02_22
r1920_02_23
r1920_02_24
r1920_02_25
r1920_02_27
r1920_02_28
r1920_02_29
r1920_03_01
r1920_03_02
r1920_03_03
r1920_03_04
r1920_03_05
r1920_03_06
r1920_03_07
r1920_03_08
r1920_03_13
r1920_03_14
r1920_03_15
r1920_03_16
r1920_03_17
r1920_06_07
r1920_06_08
r1920_06_09
r1920_06_16
r1920_06_19
r1920_06_21
r1920_06_26
r1920_10_17
r1920_10_19
r1927_01_05
r1927_01_12
r1927_01_13
r1927_01_18
r1927_01_19
r1927_01_25
r1927_01_26
r1927_01_29
r1927_02_01
r1927_04_07
r1927_04_08
r1927_04_10
r1927_04_12
r1927_04_13
r1927_04_14
r1927_04_15
r1927_07_30_-_Record_of_Drishti
r1927_10_24
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_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_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_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_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

Being
concept
God
thing
SIMILAR TITLES
230h Personality and its Transformations
An Informal Integral Canon
form
Formal Sciences
Formation
formula
Ideal Forms
Informatics
information
Information Science
integraltransformation - links-list
Intelligent Life Buddhist Psychology of Self-Transformation
Many are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him.
Math (formulas)
Ontology (information science)
Performing Arts
The Divinization of Matter Lurianic Kabbalah, Physics, and the Supramental Transformation
The Heart of the Buddha's Teaching Transforming Suffering into Peace
the Information Age
Thought-Form
Thoughtforms
transform

DEFINITIONS


TERMS STARTING WITH

formal argument "programming" (Or "parameter") A name in a {function} or {subroutine} definition that is replaced by, or bound to, the corresponding {actual argument} when the function or subroutine is called. In many languages formal arguments behave like {local variables} which get initialised on entry. See: {argument}. (2002-07-02)

formal argument ::: (programming) (Or parameter) A name in a function or subroutine definition that is replaced by, or bound to, the corresponding actual argument when the function or subroutine is called. In many languages formal arguments behave like local variables which get initialised on entry.See: argument.(2002-07-02)

formaldehyde ::: n. --> A colorless, volatile liquid, H2CO, resembling acetic or ethyl aldehyde, and chemically intermediate between methyl alcohol and formic acid.

formal ::: following or being in accord with accepted forms, conventions, or regulations.

formalism ::: 1. A certain school in the philosophy of mathematics, stressing axiomatic proofs through theorems specifically associated with David Hilbert. ::: 2. A school of thought in law and jurisprudence that emphasises the fairness of process over substantive outcomes. See Legal formalism. ::: 3. In economic anthropology, the theoretical perspective that the principles of neoclassical economics can be applied to humans' understanding of all human societies. ::: 4. A certain rigorous mathematical method: see formal system. ::: 5. A set of notations and rules for manipulating them that yield results in agreement with experiment or other techniques of calculation. These rules and notations may or may not have a corresponding mathematical semantics. In the case no mathematical semantics exists, the calculations are often said to be purely formal. See for example scientific formalism. ::: 6. A style of literary and artistic criticism that focuses on artistic or literary techniques in themselves, in separation from the work's social and historical context. See formalism (art), formalism (literature). ::: 7. A style of film criticism that focuses on the technical aspects of filmmaking (e.g., lighting, sets, costumes, etc.). The term may also refer to an avant-garde experimental film movement, often seen as odd or extremist, that was concerned with the beauty of the actual physical form of film (i.e., the celluloid itself).

formalism ::: n. --> The practice or the doctrine of strict adherence to, or dependence on, external forms, esp. in matters of religion.

formalist ::: n. --> One overattentive to forms, or too much confined to them; esp., one who rests in external religious forms, or observes strictly the outward forms of worship, without possessing the life and spirit of religion.

formalities ::: pl. --> of Formality

formality ::: n. --> The condition or quality of being formal, strictly ceremonious, precise, etc.
Form without substance.
Compliance with formal or conventional rules; ceremony; conventionality.
An established order; conventional rule of procedure; usual method; habitual mode.
The dress prescribed for any body of men, academical,


formalized ::: imp. & p. p. --> of Formalize

formalize ::: v. t. --> To give form, or a certain form, to; to model.
To render formal. ::: v. i. --> To affect formality.


formalizing ::: p. pr. & vb. n. --> of Formalize

formal language ::: A set of words whose letters are taken from an alphabet and are well-formed according to a specific set of rules.

formally ::: adv. --> In a formal manner; essentially; characteristically; expressly; regularly; ceremoniously; precisely.

formal methods ::: (mathematics, specification) Mathematically based techniques for the specification, development and verification of software and hardware systems.Referentially transparent languages are amenable to symbolic manipulation allowing program transformation (e.g. changing a clear inefficient specification into an obscure but efficient program) and proof of correctness. . (1996-05-15)

formal methods "mathematics, specification" Mathematically based techniques for the {specification}, development and verification of software and hardware systems. {Referentially transparent} languages are amenable to symbolic manipulation allowing {program transformation} (e.g. changing a clear inefficient specification into an obscure but efficient program) and proof of correctness. {Oxford FM archive (http://comlab.ox.ac.uk/archive/formal-methods.html)}. (1996-05-15)

formal ::: n. --> See Methylal. ::: a. --> Belonging to the form, shape, frame, external appearance, or organization of a thing.
Belonging to the constitution of a thing, as distinguished from the matter composing it; having the power of making a thing what


formal review "project" A technical review conducted with the customer including the types of reviews called for in DOD-STD-2167A (Preliminary Design Review, Critical Design Review, etc.) (1996-05-15)

formal review ::: (project) A technical review conducted with the customer including the types of reviews called for in DOD-STD-2167A (Preliminary Design Review, Critical Design Review, etc.) (1996-05-15)

format 1. "storage" {disk format} - to prepare a new, blank disk for writing. 2. "operating system" {file format} - how data is arranged in a specific type of file. (2007-09-04)

formate ::: n. --> A salt of formic acid.

formation ::: an organized structure or arrangement; creation. formations.

formation ::: n. --> The act of giving form or shape to anything; a forming; a shaping.
The manner in which a thing is formed; structure; construction; conformation; form; as, the peculiar formation of the heart.
A substance formed or deposited.
Mineral deposits and rock masses designated with reference to their origin; as, the siliceous formation about geysers;


formative ::: a. --> Giving form; having the power of giving form; plastic; as, the formative arts.
Serving to form; derivative; not radical; as, a termination merely formative.
Capable of growth and development; germinal; as, living or formative matter. ::: n.


formative ::: giving form or shape; forming; shaping; fashioning; moulding.

formats ::: plans, styles or types of arrangement; modes of procedure; organization.

forme ::: a. --> Same as Pate or Patte.
First.


formed ::: given form or shape to; fashioned, constructed, framed. Formed (Sri Aurobindo also employs the word as a n.).

formed ::: imp. & p. p. --> of Form ::: a. --> Arranged, as stars in a constellation; as, formed stars.
Having structure; capable of growth and development; organized; as, the formed or organized ferments. See Ferment, n.


formed, it is claimed, out of the 4th, 5th, 6th, 7th,

formedon ::: n. --> A writ of right for a tenant in tail in case of a discontinuance of the estate tail. This writ has been abolished.

formell ::: n. --> The female of a hawk or falcon.

formeret ::: n. --> One of the half ribs against the walls in a ceiling vaulted with ribs.

formerly ::: adv. --> In time past, either in time immediately preceding or at any indefinite distance; of old; heretofore.

formerly of the order of thrones and that this “was

formerly published in Jerusalem.

former ::: n. --> One who forms; a maker; a creator.
A shape around which an article is to be shaped, molded, woven wrapped, pasted, or otherwise constructed.
A templet, pattern, or gauge by which an article is shaped.
A cutting die. ::: a.


form factor "hardware" The type of packaging of a processor {integrated circuit}, e.g. {PPGA}, {FC-PGA}. More generally, a term popular among {marketroids} in 1998, denoting the shape of something designed. (2000-08-26)

form factor ::: (hardware) The type of packaging of a processor integrated circuit, e.g. PPGA, FC-PGA.More generally, a term popular among marketroids in 1998, denoting the shape of something designed.(2000-08-26)

form feed "character" (FF, Control-L, {ASCII} 12) The character used to start a new page on a printer. This is done by "feeding" a new page (or "form") through the printer. (1996-06-24)

form feed ::: (character) (FF, Control-L, ASCII 12) The character used to start a new page on a printer. This is done by feeding a new page (or form) through the printer. (1996-06-24)

form ::: “Form is the basic means of manifestation and without it it may be said that the manifestation of anything is not complete. Even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested?” Letters on Yoga

form for the Greek Apollyon), as in Revelation 20.

form for the Hebrew Abaddon, meaning “de¬

formful ::: a. --> Creative; imaginative.

form function "jargon" The shape of something designed. This term is currently (Feb 1998) in vogue among {marketroids}. (1998-02-11)

form function ::: (jargon) The shape of something designed. This term is currently (Feb 1998) in vogue among marketroids. (1998-02-11)

formica ::: n. --> A Linnaean genus of hymenopterous insects, including the common ants. See Ant.

formic ::: a. --> Pertaining to, or derived from, ants; as, formic acid; in an extended sense, pertaining to, or derived from, formic acid; as, formic ether.

formicaroid ::: a. --> Like or pertaining to the family Formicaridae or ant thrushes.

formicary ::: n. --> The nest or dwelling of a swarm of ants; an ant-hill.

formicate ::: a. --> Resembling, or pertaining to, an ant or ants.

formication ::: n. --> A sensation resembling that made by the creeping of ants on the skin.

formicid ::: a. --> Pertaining to the ants. ::: n. --> One of the family Formicidae, or ants.

formidability ::: n. --> Formidableness.

formidable ::: 1. Arousing fear, dread, or alarm. 2. Of discouraging or awesome strength, size, difficulty, etc.; intimidating. 3. Arousing feelings of awe or admiration because of grandeur, strength, etc. 4. Of great strength; forceful; powerful.

formidable ::: a. --> Exciting fear or apprehension; impressing dread; adapted to excite fear and deter from approach, encounter, or undertaking; alarming.

formidableness ::: n. --> The quality of being formidable, or adapted to excite dread.

formidably ::: adv. --> In a formidable manner.

formidolose ::: a. --> Very much afraid.

forming ::: p. pr. & vb. n. --> of Form ::: n. --> The act or process of giving form or shape to anything; as, in shipbuilding, the exact shaping of partially shaped timbers.

form is emptiness, emptiness is form. See RuPAM suNYALĀ suNYATAIVA RuPAM.

form is emptiness, emptiness is form

formless ::: a. --> Shapeless; without a determinate form; wanting regularity of shape.

formless ::: having no definite form; shapeless. Also fig. Formless (Sri Aurobindo also employs the word as a n.), formlessness, formlessly.

formless mysticism ::: A peak experience of oneness with phenomena (or lack thereof) in the causal state. Can also refer to meditative formless absorption, nirvikalpa samadhi, jnana samadhi, the Void, the Abyss, Ayin, Urgrund, etc.

formless ::: Only a formless Form of self was left

form, material

form ::: n. --> A suffix used to denote in the form / shape of, resembling, etc.; as, valiform; oviform.
The shape and structure of anything, as distinguished from the material of which it is composed; particular disposition or arrangement of matter, giving it individuality or distinctive character; configuration; figure; external appearance.
Constitution; mode of construction, organization, etc.; system; as, a republican form of government.


form of a beautiful mortal via the 5th seal. [Rf.

form of an ox. In the cabala he is one of the 7 an¬

form of divine pronouncement in the latter days

form of kathar), Farsi/Urdu kausar; literally means copiousness, multitude or abundance. (in some texts as kouthar, or kausar)

form of lions with men’s heads. [Rf. Lenormant,

form of little men or boys, dressed

form of Raphael. In their tradition, he has “70,000

form, Praklit, appears in Rabbinic Philosophy and

forms ::: 1. (programming) fill-out form.2. (library) (Xforms) A GUI component library for X11. (1998-03-24)

forms 1. "programming" {fill-out form}. 2. "library" (Xforms) A {GUI} component library for {X11}. (1998-03-24)

form

form the Qedussa (trisagion) at the right time,

form: The "shape" or organizational structure, opposed to the content, of a poemor piece of literature. Often form and content are related.

formula ::: 1. A prescribed form; a rule or model; any fixed or conventional method for doing something. 2. An established form of words or symbols for use in a ceremony or procedure. 3. Math. A general relationship, principle, or rule stated, often as an equation, in the form of symbols. 4. A representation of a substance using symbols for its constituent elements. formulas.

formula ::: 1. In logic, a sequence of symbols representing terms, predicates, connectives and quantifiers which is either true or false.2. (language, music) FORTH Music Language. An extension of FORTH with concurrent note-playing processes. Runs on Macintosh and Atari ST with MIDI output.[Formula: A Programming Language for Expressive Computer Music, D.P. Anderson et al Computer 24(7):12 (Jul 1991)].3. Preprocessor language for the Acorn Archimedes, allowing inline high-level statements to be entered in an assembly program. Written in nawk.

formula 1. In logic, a sequence of symbols representing terms, {predicates}, {connectives} and {quantifiers} which is either true or false. 2. "language, music" FORTH Music Language. An extension of {FORTH} with concurrent note-playing processes. Runs on {Macintosh} and {Atari ST} with {MIDI} output. ["Formula: A Programming Language for Expressive Computer Music", D.P. Anderson et al Computer 24(7):12 (Jul 1991)]. 3. Preprocessor language for the {Acorn Archimedes}, allowing inline high-level statements to be entered in an assembly program. Written in {nawk}.

formula: An equation that is specifically written to solve a particular problem.

formulae ::: pl. --> of Formula

formula ::: n. --> A prescribed or set form; an established rule; a fixed or conventional method in which anything is to be done, arranged, or said.
A written confession of faith; a formal statement of foctrines.
A rule or principle expressed in algebraic language; as, the binominal formula.
A prescription or recipe for the preparation of a medicinal compound.


formularies ::: pl. --> of Formulary

formularistic ::: a. --> Pertaining to, or exhibiting, formularization.

formularization ::: n. --> The act of formularizing; a formularized or formulated statement or exhibition.

formularize ::: v. t. --> To reduce to a forula; to formulate.

formulary ::: a. --> Stated; prescribed; ritual. ::: n. --> A book containing stated and prescribed forms, as of oaths, declarations, prayers, medical formulaae, etc.; a book of precedents.
Prescribed form or model; formula.


formulas ::: pl. --> of Formula

formulated ::: imp. & p. p. --> of Formulate

formulate ::: to devise or develop, as a method, system, etc. or reduce to or express in a formula.

formulate ::: v. t. --> To reduce to, or express in, a formula; to put in a clear and definite form of statement or expression.

formulating ::: p. pr. & vb. n. --> of Formulate

formulation ::: n. --> The act, process, or result of formulating or reducing to a formula.

formule ::: n. --> A set or prescribed model; a formula.

formulization ::: n. --> The act or process of reducing to a formula; the state of being formulized.

formulized ::: imp. & p. p. --> of Formulize

formulize ::: v. t. --> To reduce to a formula; to formulate.

formulizing ::: p. pr. & vb. n. --> of Formulize

formyl ::: n. --> A univalent radical, H.C:O, regarded as the essential residue of formic acid and aldehyde.
Formerly, the radical methyl, CH3.


FORMAC ::: FORmula MAnipulation Compiler. J. Sammet & Tobey, IBM Boston APD, 1962. An extension of Fortran for symbolic mathematics. Versions: PL/I-FORMAC and FORMAC73.[Introduction to FORMAC, J.E. Sammet et al, IEEE Trans Elec Comp (Aug 1964)].[Sammet 1969, pp. 474-491].

FORMAC FORmula MAnipulation Compiler. J. Sammet & Tobey, IBM Boston APD, 1962. An extension of {Fortran} for {symbolic mathematics}. Versions: PL/I-FORMAC and FORMAC73. ["Introduction to FORMAC", J.E. Sammet et al, IEEE Trans Elec Comp (Aug 1964)]. [Sammet 1969, pp. 474-491].

FORMAL ::: 1. FORmula MAnipulation Language.An early Fortran extension for symbolic mathematics.[FORMAL, A Formula Manipulation Language, C.K. Mesztenyi, Computer Note CN-1, CS Dept, U Maryland (Jan 1971)].2. A data manipulation language for nonprogrammers from IBM LASC.[FORMAL: A Forms-Oriented and Visual-Directed Application System, N.C. Shu, IEEE Computer 18(8):38-49 (1985)]. (1994-12-06)

FORMAL 1. FORmula MAnipulation Language. An early {Fortran} extension for {symbolic mathematics}. ["FORMAL, A Formula Manipulation Language", C.K. Mesztenyi, Computer Note CN-1, CS Dept, U Maryland (Jan 1971)]. 2. A data manipulation language for nonprogrammers from {IBM} {LASC}. ["FORMAL: A Forms-Oriented and Visual-Directed Application System", N.C. Shu, IEEE Computer 18(8):38-49 (1985)]. (1994-12-06)

Formal: 1. In the traditional use: valid independently of the specific subject-mattei; having a merely logical meaning (see Meaning. Kinds of, 3). 2. Narrower sense, in modern logic: independent of, without reference to meaning (compare Semiotic, 3). -- R.C.

Formal: A substantial or accidental form thought of as determining a thing to be what it is rather than to be something else. E.g. the substantial form of fire determines the composite in which it exists, to be fire and nothing else. Likewise the accidental form of heat determines a body to be warm rather than cold.

Formal Cause: See Form; Aristotelianism. Formalism: (a) In ethics: the term is sometimes used as equivalent to intuitionism in the traditional sense. See Intuitionism. Also used to designate any ethical theory, such as Kant's, in which the basic principles for determining our duties are purely formal. See Ethics, formal. -- W.K.F.

Formal Description Technique ::: (specification, protocol) (FDT) A formal method for developing telecomunications services and protocols. FDTs range from abstract to enabling an unfarmiliar reader to gain rapid insight into the structure and function of services and protocols.Examples of FDTs are LOTOS, Z, SDL, and Estelle.[ISO/IEC DTR10167: Guidelines for the application of Estelle, LOTOS and SDL]. (1994-12-06)

Formal Description Technique "specification, protocol" (FDT) A {formal method} for developing telecomunications services and {protocols}. FDTs range from abstract to implementation-oriented descriptions. All FDTs offer the means for producing unambiguous descriptions of {OSI} services and {protocols} in a more precise and comprehensive way than {natural language} descriptions. They provide a foundation for analysis and verification of a description. The target of analysis and verification may vary from abstract properties to concrete properties. Natural language descriptions remain an essential adjunct to formal description, enabling an unfarmiliar reader to gain rapid insight into the structure and function of services and protocols. Examples of FDTs are {LOTOS}, {Z}, {SDL}, and {Estelle}. [ISO/IEC DTR10167: "Guidelines for the application of {Estelle}, {LOTOS} and {SDL}"]. (1994-12-06)

Formal groups - Groups specifically set up by a carry out tasks. They have certain formal rules of behaviour.

Formalism (mathematical) is a name which has been given to any one of various accounts of the foundations of mathematics which emphasize the formal aspects of mathematics as against content or meaning, or which, in whole or in part, deny content to mathematical formulas. The name is often applied, in particular, to the doctrines of Hilbert (see Mathematics), although Hilbert himself calls his method axiomatic, and gives to his syntactical or metamathematical investigations the name Beweistheorie (proof theory, (q. v.). -- A.C.

Formalism: The attachment of great significance to the scrupulous observance of external rules.

Formalization: (Ger. Formalisierung) In Husserl: 1. (objective) Ideational "abstraction" from the determination of an object as belonging in some material region. The residuum is a pure eidetic form. 2. (noematic) Substitution, in a noematic-objective sense, e.g., the sense signified by a sentence, of the moment "what you please" for every materially determinate core of sense, while retaining all the moments of categorial form. Noematic formalization reduces a determinate objective sense to a materially indeterminate categorial sense-form. See Algebraization, Generalization, and Ideation. -- DC.

FORM All forms in the whole cosmos, also those in the highest divine kingdoms, are just envelopes for primordial atoms - the selves. K 1.16.8

Form is matter&


Formally: (in Scholasticism) Is sometimes trtken for mentally, i.e. according to the formalities which we distinguish by the mind alone. When formally is so understood, it has as its correlative really. Thus the omnipotence and the wisdom of God are not really but formally distinct.

Formally, the cofactors are

Formal Object Role Modeling Language "language" (FORML) A {CASE} language? (1997-04-12)

Formal Object Role Modeling Language ::: (language) (FORML) A CASE language? (1997-04-12)

Formal Operational Stage ::: Pavlov&

Formal. Or end by which (finis quo) is the actual attainment of the good itself, e.g. beatitude itself in the blessed.

Formal organisation – The relationships between the employees and the organisational structure determined by business as shown on the organisation chart.

Form Aristotle’s three hypostases of objectivization are privation, form, and matter, compared to Father-Mother-Son, in which however is included life. Privation does not signify emptiness or nothingness, for the term means that which precedes form and actively manifested life as the root cause and source of the latter; and because it is formless it is called privation as having no form implying limitation or constriction. Form also is equivalent to vehicle, and so to body or imbodiment, and to the Sanskrit rupa, as seen in the distinction between rupa and arupa worlds.

FORMAT-Fortran {Fortran Matrix Abstraction Technique Fortran}

Formation. See SEPHER YETZIRAH

Formation.]

Formative World. See YETSIRAH

Formatting Output Specification Instance "text, standard" (FOSI) An old {SGML} {DTD} {standard} for {document management} in the US military, to be replaced (soon after Oct 1996?) by the {ISO} standard {DSSSL}. (1996-10-07)

Formatting Output Specification Instance ::: (text, standard) (FOSI) An old SGML DTD standard for document management in the US military, to be replaced (soon after Oct 1996?) by the ISO standard DSSSL. (1996-10-07)

Form ::: Consciousness seems to cohere due to a push-pull dynamic at the very earliest states of dualistic experience. Form is the passive, receptive, yin aspect to that experience and, in the Kabbalistic map of reality, characterizes the Sephiroth on the Pillar of Severity. The relationship between this concept and scientific ideas of force and coherence is an especially active area of research.

Former Shu 前蜀 907-925

Formes ::: (language, music) An object-oriented language for music composition and synthesis, written in VLISP.[Formes: Composition and Scheduling of Processes, X. Rodet & P. Cointe, Computer Music J 8(3):32-50 (Fall 1984)]. (1996-06-24)

Formes "language, music" An {object-oriented} language for music composition and synthesis, written in {VLISP}. ["Formes: Composition and Scheduling of Processes", X. Rodet & P. Cointe, Computer Music J 8(3):32-50 (Fall 1984)]. (1996-06-24)

FORM. ::: Form is the basic means of manifestation and with- out it, it may be said that the manifestation of anything is not complete. Even if the Formless logically precedes the Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested? For any other process would be the creation of the non-existent, not manifestation.

Form: (Gr. eidos) The intelligible structure, characters constituting a substance or species of substances, as distinguished from the matter in which these characters are embodied; essence; formal cause. See Aristotelianism. -- G.RM.

Form: (in Kant) That a priori element in experience in virtue of which the manifold of sense is synthcsized and unified into meaningful perceptions and judgments. Kant attributed the form of experience to mind and reason, the matter to sensuous intuition. See Kantianism. -- O.F.K.

FORML ::: 1. (language) Formal Object Role Modeling Language.2. (event) Forth Modification Lab. (1997-04-12)

FORML 1. "language" {Formal Object Role Modeling Language}. 2. "event" {Forth Modification Lab}. (1997-04-12)

FORM, LAW OF When their form is renewed all organisms (plants, animals, men) get a form of life similar to the previous form, until their consciousness development requires a specifically different, higher form, a more purposeful possibility of acquiring increased experience. K 1.31.3

Formless Equivalent to the Sanskrit arupa (without body or form). Because an absolutely formless thing on its own plane would have no qualities by which it could be distinguished from any other entity or thing there, the word seems rather to mean without body or form as seen from our earthly point of view. Hence it implies that entities in the arupa spheres exist as what Plato would call ideas, which will become imbodied in the various lower planes in one or another period during the immensely long cosmic existence. Cosmic pralaya is not such for arupa entities, as only the rupas are dissolved; but this statement, while true, is made from our earthly standpoint.

Formless Realms ::: Areas of reality, likely corresponding to the upper reaches of the Mental Plane in the Four Worlds model, where consciousness sheds a discrete form and exists simply as formless awareness, awareness of space, awareness of awareness, etc. The Formless Realms proper correspond to the higher states of the samatha jhanas.

Form, logical: See Logic, formal. Forma: Latin noun meaning shape, figure, appearance, image; also plan, pattern, stamp, mould. As a philosophic term used by Cicero and Augustine in the sense of species, and similarly by Scotus Eriugena. Boethius and fhe mediaeval writers employed it in the Aristotelian sense of a constituent of being, synonymous with causa formalis. Generally speaking it is an intrinsic, determining, perfective principle of existence of any determinate essence. More strictly it is a forma substantialis, or that constitutive element of a substance which is the principle or source of its activity, and which determines it to a definite species, or class, and differentiates it from any other substance. It is distinguished from a forma accidentalis which confers a sort of secondary being on a substance already constituted in its proper species and determines it to one or other accidental mode, thus a man may become a musician. A forma corporeitatis is one by which a being is a body, on which its corporeal nature and essence depend and which is its principle of life. A forma non-subsistens or materialis is one whose existence depends on matter without which it cannot exist and be active. It is distinguished from a forma subsistens or immaterialis which can exist and act separately from matter. An immaterial form may be an incomplete substance, like the human soul, which is created to be united with a body to complete its own species, or a complete substance, a pure spirit, which is not destined to be united with matter to which it cannot communicate its being, hence it is also called a forma separata. -- J.J.R.

FORM ::: (mathematics, tool) A system written by Jos Vermaseren in 1989 for fast handling of very large-scale symbolic mathematics problems. FORM is a descendant of Schoonschip and is available for many personal computers and workstations. ftp://nikhefh.nikhef.nl/ .Mailing list: . (1995-04-12)

FORM "mathematics, tool" A system written by Jos Vermaseren "t68@nikhefh.nikhef.nl" in 1989 for fast handling of very large-scale {symbolic mathematics} problems. FORM is a descendant of {Schoonschip} and is available for many {personal computers} and {workstations}. {(ftp://acm.princeton.edu/)}, {(ftp://nikhefh.nikhef.nl/)}. Mailing list: "form@can.nl". (1995-04-12)

FORMS OF LIFE All life has a form, from atoms, molecules, aggregates, to planets, solar systems, and cosmic worlds. These forms are subject to the law of transformation, are continually being changed, dissolved, and re-formed. The monads
(primordial atoms) make up (as viewed from the physical) and ascending series of ever higher forms of life, in which lower ones enter into and make up envelopes for higher ones. The entire cosmos constitutes a series of increasingly more refined forms of life, serving gradually to furnish the monad consciousness with the &


Forms on earth do not last (they do in other planes), because these forms are too rigid to grow expressing the progress of the spirit.

Formula ALGOL ::: An ALGOL extension for symbolic mathematics, strings and lists, developed by A.J. Perlis and R. Iturriaga at Carnegie for the CDC G-20 in 1962.[An Extension of ALGOL for Manipulating Formulae, A.J. Perlis et al, CACM 7(2):127-130 (Feb 1964)].[Sammet 1969, p. 583]. (1995-02-15)

Formula ALGOL An {ALGOL} extension for {symbolic mathematics}, strings and lists, developed by A.J. Perlis and R. Iturriaga at {Carnegie} for the {CDC G-20} in 1962. ["An Extension of ALGOL for Manipulating Formulae", A.J. Perlis et al, CACM 7(2):127-130 (Feb 1964)]. [Sammet 1969, p. 583]. (1995-02-15)

Formula - A standard and systematic procedure or process for solving a class/variety of different mathematical problems.

FORMULA. ::: Every formula we form about God, though always true as a symbol, becomes false when we accept it as a sufficient formula.

Formula_investing ::: is a method of investing that rigidly follows a prescribed theory or formula to determine investment policy. Formula investing can be related to how an investor handles asset allocation, invests in funds or securities, or decides when and how much money to invest.


TERMS ANYWHERE

1. A composition in fanciful or irregular form or style. 2. Something considered to be unreal, weird, exotic, or grotesque.

1. A gradation or variety of a colour; tint. 2. Colour. 3. Form or appearance. 4. The complexion, appearance or aspect of a person. hues, hued, hueless, hue-robed, hue-winged, hundred-hued, many-hued.

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

1. A physical likeness or representation of a person, animal, or thing, photographed, painted, sculptured, or otherwise made visible. 2. A mental representation; idea; conception. 3. Form; appearance; semblance. 4. A type; embodiment. 5. An idol or representation of a deity. 6. A person or thing that resembles another closely; counterpart, double or copy. 7. A concrete representation, as in art, literature, or music, that is expressive or evocative of something else. images, image-face.

1. Having horns (often used in combination). 2. Having a crescent-shaped part or form.

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

1. Lacking education or knowledge. 2. Unaware because of a lack of relevant information or knowledge.

1. Moving rapidly, carried along or performed quickly or in great haste. 2. Done in great haste.

1. Of or pertaining to the structure of waxy, hexagonal cells formed by bees for the production and storage of honey. 2.* Fig.* Anything containing sweetness likened to honey.

1. The faculty of imagining, or of forming mental images or concepts of what is not actually present to the senses. 2. Mental creative ability. 3. The product of imagining; a conception or mental creation. imagination"s, Imagination"s, imaginations, Imaginations.

  "1. ‘The Golden Embryo" in Hindu cosmology; the name given to the golden-hued Egg which floated on the surface of the primeval waters. In time the egg divided into two parts, the golden top half of the shell becoming the heavens and the silver lower half the earth. 2. ‘God imaginative and therefore creative"; the ‘Spirit in the middle or Dream State"; Lord of Dream-Life who takes from the ocean of subconsciously intelligent spiritual being the conscious psychic forces which He materializes or encases in various forms of gross living matter. (Enc. Br.; A)” Glossary and Index of Proper Names in Sri Aurobindo"s Works.

1. To put or bring together so as to make continuous or form a unit. 2. To bring together in a particular relation or for a specific purpose, action, etc.; unite. 3. To become united, associated, or combined; associate or ally oneself (with). 4. Be or become joined or united or linked. 5. To take part with others. 6. To enlist in one of the armed forces. joins, joined, joining.

abdicate ::: to renounce (a throne, power, responsibility, rights, etc.), esp. formally.

A being of the lower vital planes who has assumed the discarded vital sheath of a departed human being or a fragment of his vital personality and appears and acts in the form and perhaps with the surface thoughts and memories of that person.

A being of the lower vital plane who by the medium of a living human being or by some other means or agency is able to materialise itself sufficiently so as to appear and act in a visible form or speak with an audible voice or, without so appearing, to move about material things, e.g., furniture or to materialise objects or to shift them from place to place. This accounts for what are called poltergeists , phenomena of stone-throwing, tree-inhabiting Bhutas, and other well-known phenomena.

abnegation ::: denial, negation; refusal, formal rejection (of a doctrine, etc.).

absolve ::: 1. To free from guilt, blame or their consequences; discharge (from obligations, liabilities, etc.). 2. To set free, release. 3. To clear off, discharge, acquit oneself of (a task, etc.); to perform completely, accomplish, finish. absolves, absolved.

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

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.

acquaint ::: to furnish with knowledge; inform; to make cognizant or aware.

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

adj. 1. Beautiful. 2. Fine, bright, sunny. 3. Free from blemish, imperfection, or anything that impairs the appearance, quality, or character. 4. Of pleasing form or appearance. 5. Neither excellent nor poor; moderately or tolerably good. fairer.* *n. 6.* That which is fair (in senses of the adj.*).

"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

affiliated ::: being in close formal or informal association; related.

age ::: n. **1. A great period or stage of the history of the Earth. 2. Hist. Any great period or portion of human history distinguished by certain characters real or mythical, as the Golden Age, the Patriarchal Age, the Bronze Age, the Age of the Reformation, the Middle Ages, the Prehistoric Age. 3. A generation or a series of generations. 4. Advanced years; old age. age"s, ages, ages". v. 5.** To grow old; to become aged.

". . . all creation is a formation of the Spirit, . . . .” The Secret of the Veda*

"All Nature is simply . . . the Seer-Will, the Knowledge-Force of the Conscious-Being at work to evolve in force and form all the inevitable truth of the Idea into which it has originally thrown itself.” The Life Divine

"All phenomenal existence resolves itself into Force, into a movement of energy that assumes more or less material, more or less gross or subtle forms for self-presentation to its own experience.” The Life Divine

altar ::: 1. A block, pile, table, stand, mound, platform, or other elevated structure on which to place or sacrifice offerings to a deity. 2. With reference to the uses, customs, dedication, or peculiar sanctity of the altar. 3. A place consecrated to devotional observances. altar"s, altars, altar-burnings, mountain-altars.

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.

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

an adjective suffix meaning "without” (childless, peerless). Sri Aurobindo forms a number of new words utilizing this suffix.

a native English form of the adverb may, now only in formal or poetic usage.

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

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

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

anew ::: 1. Over again; again; once more. 2. In a new form or manner different from the previous.

:::   "An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.” The Synthesis of Yoga —**cosmic forces.**

anomalies ::: deviations from the common rule, type, arrangement, order, or form.

anomalous ::: deviating from or inconsistent with the common order, form, or rule; irregular; abnormal.

"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

Apparitions which are the formations of one"s own mind and take to the senses an objective appearance.

approve ::: 1. To confirm or sanction formally; ratify. 2. To speak or think favourably of; pronounce or consider agreeable or good; judge favourably. approves, approved.

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

arc ::: 1. Any unbroken part of the circumference of a circle or other curved line. 2. A luminous bridge formed in a gap between two electrodes. arcs.

arch- ::: a combining form that represents the outcome of archi- in words borrowed through Latin from Greek in the Old English period; it subsequently became a productive form added to nouns of any origin, which thus denote individuals or institutions directing or having authority over others of their class (archbishop; archdiocese; archpriest): principal. More recently, arch-1 has developed the senses "principal” (archenemy; archrival) or "prototypical” and thus exemplary or extreme (archconservative); nouns so formed are almost always pejorative. Arch-intelligence.

a reference book containing an alphabetical list of words with information about them.

arenas ::: central stages, rings, areas, or the like, used for sports or other forms of entertainment, surrounded by seats for spectators.

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

arraigned ::: called (an accused person) before a court to answer the charge made against him or her by indictment, information, or complaint, or brought before a court to answer to an indictment; accused, charged with fault.

artist ::: 1. One who practises the creative arts; one who seeks to express the beautiful in visible form. 2. A follower of a manual art; an artificer, mechanic, craftsman, artisan. artists. (Sri Aurobindo often employs the word as an adj.)

". . . as Mind is only a final operation of Supermind, so Life is only a final operation of the Consciousness-Force of which Real-Idea is the determinative form and creative agent. Consciousness that is Force is the nature of Being and this conscious Being manifested as a creative Knowledge-Will is the Real-Idea or Supermind.” The Life Divine

"Aspiration, call, prayer are forms of one and the same thing and are all effective; you can take the form that comes to you or is easiest to you.” Letters on Yoga

"Aspiration should be not a form of desire, but the feeling of an inner soul"s need, and a quiet settled will to turn towards the Divine and seek the Divine. It is certainly not easy to get rid of this mixture of desire entirely — not easy for anyone; but when one has the will to do it, this also can be effected by the help of the sustaining Force.” Letters on Yoga

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

"A spiritual knowledge, moved to arrive at the true Self in us, must reject, as the traditional way of knowledge rejects, all misleading appearances. It must discover that the body is not our self, our foundation of existence; it is a sensible form of the Infinite.” The Synthesis of Yoga

assemblage ::: a number of persons gathered together; a gathering, concourse. (Less formal than assembly.)

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

"As the eyes of the sage are opened to the light, so is his ear unsealed to receive the vibrations of the Infinite; from all the regions of the Truth there comes thrilling into him its Word which becomes the form of his thoughts.” Essays on the Gita

". . . as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine

"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

:::   ". . . 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

  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.

authorises ::: gives permission for, formal approval to; sanctions or approves.

a vaguely defined deity symbolizing maternity, the fertility of the earth, and femininity in general; the central figure in the religions of ancient Anatolia, the Near East, and the eastern Mediterranean, later sometimes taking the form of a specific goddess.

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

balcony ::: a platform that projects from the wall of a building and is surrounded by a railing, balustrade, or parapet.

barge ::: a large, open pleasure boat used for parties, pageants, or formal ceremonies.

based ::: 1. Formed or established as a base. 2. Supported as a base. 3. Conceived as the fundamental principle or underlying concept.

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.

   "Beauty is Ananda taking form — but the form need not be a physical shape. One speaks of a beautiful thought, a beautiful act, a beautiful soul. What we speak of as beauty is Ananda in manifestation; beyond manifestation beauty loses itself in Ananda or, you may say, beauty and Ananda become indistinguishably one.” The Future Poetry

"Beauty is not the same as Delight, but like love it is an expression, a form of Ananda, created by Ananda and composed of Ananda.” The Future Poetry

   "Beauty is the way in which the physical expresses the Divine – but the principle and law of Beauty is something inward and spiritual and expresses itself through the form.” *The Future Poetry

bed ::: 1. A piece or part forming a foundation or base; a stratum. 2. The grave. 3. A sleeping-place generally; any extemporized resting place. 4. A piece or area of ground in a garden or lawn in which plants are grown. beds.

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

being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.

Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::

   "The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine

"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga

"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::

   "Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human

"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*


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.

beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *

formal ::: following or being in accord with accepted forms, conventions, or regulations.

formation ::: an organized structure or arrangement; creation. formations.

formative ::: giving form or shape; forming; shaping; fashioning; moulding.

formats ::: plans, styles or types of arrangement; modes of procedure; organization.

formed ::: given form or shape to; fashioned, constructed, framed. Formed (Sri Aurobindo also employs the word as a n.).

formidable ::: 1. Arousing fear, dread, or alarm. 2. Of discouraging or awesome strength, size, difficulty, etc.; intimidating. 3. Arousing feelings of awe or admiration because of grandeur, strength, etc. 4. Of great strength; forceful; powerful.

formless ::: having no definite form; shapeless. Also fig. Formless (Sri Aurobindo also employs the word as a n.), formlessness, formlessly.

form, material

form

formula ::: 1. A prescribed form; a rule or model; any fixed or conventional method for doing something. 2. An established form of words or symbols for use in a ceremony or procedure. 3. Math. A general relationship, principle, or rule stated, often as an equation, in the form of symbols. 4. A representation of a substance using symbols for its constituent elements. formulas.

formulate ::: to devise or develop, as a method, system, etc. or reduce to or express in a formula.

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

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.

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.

bodiless ::: having no body, form, or substance; incorporeal. (Sri Aurobindo also employs the word as a n.) Bodiless.

bodying ::: giving shape or form to.

"Body is the outward sign and lowest basis of the apparent division which Nature plunging into ignorance and self-nescience makes the starting-point for the recovery of unity by the individual soul, unity even in the midst of the most exaggerated forms of her multiple consciousness.” The Life Divine

border ::: n. 1. A part that forms the outer edge of something. 2. The line or frontier area separating political divisions or geographic regions; a boundary. 3. A strip of ground, as that at the edge of a garden or walk, an edging. borders. v. 4. To form the boundary of; be contiguous to. fig. To confine. 5. To lie adjacent to another. bordered.

bound and –bound ::: 1. Pp. and pt. of bind. *adj. 2. Being under a legal or moral obligation. 3. Circumscribed; kept within bounds. * close-bound, death-bound, earth-bound, fate-bound, form-bound, heart-bound, self-bound, sleep-bound, steel-bound, stone-bound, time-bound, trance-bound.

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

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.

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

build ::: 1. To construct; erect; lit. and fig. (sometimes with up). 2. To mould, form, create. 3. To found, form or construct (a plan, system, etc.) on a basis. 4. To develop or give form to according to a plant or process; create; construct (something immaterial). builds, built, building.

"But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit.” The Human Cycle etc.

"But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga*

"But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient, — conscient even in unconscious things, — of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine

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

bygone ::: well in the past; former.

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

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

calligraphy ::: 1. The art of fine handwriting. 2. An artistic and highly decorative form of handwriting, as with a great many flourishes.

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

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

cam"st ::: a native English contracted form of the verb, to come, now only in formal and poetic usage.

canst ::: a native English form of the adverb can, now only in formal or poetic usage.

capital ::: 1. A town or city that is the official seat of government in a political entity, such as a state or nation. 2. Wealth in the form of money or property.

capture ::: 1. To take possession of; to take by force or stratagem; take prisoner; seize. 2. To represent, preserve or record in lasting form, a quality, etc. captures, captured, capturing.

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.

change ::: v. 1. To make the form, nature, content, future course, etc. of (something) different from what it is or from what it would be if left alone. 2. To become different or undergo alteration. changes, changed, changing, ever-changing.* n. 3. The act or fact of changing; transformation or modification of anything. Change, changes, soul-change.

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

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

charts ::: visual displays of information, as maps, graphs, tables, or sheets of information in the form of a diagram delineating a particular subject.

chemic ::: chemical. ::: cheque ::: a written order, usually on a standard printed form, directing a bank to pay money to a person or designated bearer. cheques.

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.

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

cipher ::: n. 1. Something having no influence or value; a zero; a nonentity. 2. A secret method of writing, as by transposition or substitution of letters, specially formed symbols, or the like. unintelligible to all but those possessing the key; a cryptograph. ciphers. *v. 3. To put in secret writing; encode. *ciphers. Note: Sri Aurobindo also spelled the word as Cypher, the old English spelling.

circling ::: 1. Making or forming a circle around; enclosing. 2. Encircling. 3. Moving in a circle. ever-circling, far-circling.

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

claim ::: n. 1. A demand for something as rightful or due. 2. Something claimed in a formal or legal manner as a right or title. claims. *v. *3. To demand, ask for, assert, or take as one"s own or one"s due. 4. To state to be true, especially when open to question; assert or maintain. claims, claimed, claiming, claimest, claimst, death-claimed, trance-claimed.

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

clauses, items, points, or particulars in a contract, treaty, or other formal agreement; conditions or stipulations in a contract.

clay ::: 1. A natural earthy material that is plastic when wet, consisting essentially of hydrated silicates of aluminium: used for making bricks, pottery, etc. 2. The material which is said to form the human body. 3. The human body, esp. as opposed to the spirit. clay-kin.

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

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.

cloth ::: fabric or material formed by weaving, knitting, pressing, or felting natural or synthetic fibres.

coerce ::: 1. To compel or restrain by force or authority without regard to individual wishes or desires. 2. To dominate or control, esp. by exploiting fear, anxiety, etc. 3. To bring about through the use of force or other forms of compulsion. coerced, coercing.

coil ::: n. **1. A series of connected spirals or concentric rings formed by gathering or winding. 2. Such a series resembling a serpent or a vine. v. 3. To form concentric rings or spirals. 4. To move in a spiral course. coils, coiled, coiling, coilings.**

collected ::: brought or placed together; forming an aggregation from various sources.

colloquy ::: a formal conversation, dialogue or conference. colloquies.

columns ::: long, narrow formations of troops in which there are more members in line in the direction of movement than at right angles to the direction.—(distinguished from line).

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

comet ::: a celestial body that travels around the sun, usually in a highly elliptical orbit: thought to consist of a solid frozen nucleus part of which vaporizes on approaching the sun to form a gaseous luminous coma and a long luminous tail.

communicant ::: a person who communicates, informs or imparts.

communicated ::: 1. Had an interchange, as of ideas. 2. Conveyed information about; imparted knowledge of; made known. communicates, communicating.

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

composed ::: to be made up, formed, compounded of (a material, or constituent elements); to be constituted; to consist of.

compound ::: to combine so as to form a whole; mix; mix (elements). mix with.

com"st ::: a native English contracted form of the verb, to come, now only in formal and poetic usage.

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.

concept ::: 1. An idea, esp. an abstract idea or notion. 2. An idea of something formed by mentally combining all its characteristics or particulars; a construct. 3. A directly conceived or intuited object of thought. concept"s, concept-maps.

conception ::: 1. Origin or beginning. 2. The act or power of forming notions, ideas, or concepts. 3. The act of conceiving; the state of being conceived; fertilization; inception of pregnancy. 4. Something conceived in the mind; a concept, plan, design, idea, or thought. conception"s.

concrete ::: 1. Formed by the coalescence of separate particles or parts into one mass; solid. 2. Made real, tangible, or particular as opposed to abstract.

confirm ::: 1. To make valid or binding by a formal or legal act; ratify. 2. To support or establish the certainty, or validity of; verify. 3. To reaffirm (something), so as to make (it) more definite. confirmed.

conjecture ::: the formation of conclusions from incomplete evidence; guess. conjecture"s, world-conjecture"s.

conspiracies ::: evil, unlawful, treacherous or surreptitious plans formulated in secret by two or more persons; plots.

constellated ::: formed or caused to form a group or cluster.

constructed ::: formed by assembling or combining parts; built. constructing.

contours ::: outlines of figures or bodies, edges or lines that define or bound shapes, objects or forms.

conversed ::: talked informally with another or others; exchanged views, opinions, etc.; communed with.

corner ::: 1. The position at which two lines, surfaces, or edges meet and form an angle. 2. The area enclosed or bounded by an angle formed in this manner. 3. A region, part, quarter. 4. A remote, secluded, or secret place. corners, corner-Mind.

cosmicity ("s) ::: a word coined by Sri Aurobindo. The suffix ity is used to form abstract nouns expressing state or condition. Hence, cosmicity refers to a cosmic state or condition.

cosmic ::: of or pertaining to the cosmos and characteristic of its phenomena as forming a part of the material universe; infinite.

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

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

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

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


couldst ::: a native English form of the adverb could, now only in formal or poetic usage.

credentials ::: evidence of authority, status, rights, entitlement to privileges or the like, usually in written form.

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

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

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

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

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

crooked ::: 1. Bent, angled or winding; deformed or contorted. 2. Dishonest or unscrupulous; fraudulent; perverse.

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.

cross ::: Sri Aurobindo: ". . . the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.” *The Synthesis of Yoga

crystal ::: 1. A mineral, especially a transparent form of quartz, having a crystalline structure, often characterized by external planar faces. 2. Resembling crystal; transparent as water or a liquid. 3. Fig. Sometimes used to describe the eyes.

cunning ::: 1. Skill or adeptness in execution or performance; dexterity. 2. Artfully subtle or shrewd. 3. Cunning implies a shrewd, often instinctive skill in concealing or disguising the real purposes of one"s actions. cunningly.

cupola ::: 1. A roof or ceiling in the form of a dome. 2. A vertical cylindrical furnace for melting iron for casting.

**curled** ::: 1. Formed into a coiled or spiral shape. 2. Bent or raised the upper lip slightly on one side, as an expression of contempt or scorn. foam-curled.

currency ::: money in any form when in actual use as a medium of exchange; also anything that has value.

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.

"Death has no reality except as a process of life. Disintegration of substance and renewal of substance, maintenance of form and change of form are the constant process of life; death is merely a rapid disintegration subservient to life"s necessity of change and variation of formal experience. Even in the death of the body there is no cessation of Life, only the material of one form of life is broken up to serve as material for other forms of life.” The Life Divine

:::   "Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.” *Essays in Philosophy and Yoga

death ::: Sri Aurobindo: "For the spiritual seeker death is only a passage from one form of life to another, and none is dead but only departed.” *Letters on Yoga

debate ::: 1. A discussion involving opposing points; an argument. 2. A formal contest in which the affirmative and negative sides of a proposition are advocated by opposing speakers.

deformation ::: 1. The result of deforming; change of form, esp. for the worse. 2. An altered form. deformation"s.

deformity ::: the quality or state of being deformed, disfigured, or misshapen.

deform ::: to spoil the natural form of; misshape; to spoil the beauty or appearance of; disfigure. deformed, deforming.

decree ::: n. **1. A formal and authoritative order, esp. one having the force of law. 2. A judicial decision or order. 3. Theol. One of the eternal purposes of God by which events are foreordained. v. 4. To command, ordain, decide by decree. Decree, decrees, decreed, decreeing.**

deed ::: 1. Something that is done, performed, or accomplished; an act. 2. An exploit or achievement; feat. 3. Often plural as an act or gesture, esp. as illustrative of intentions, one"s character, or the like. deeds.

deemed ::: formed or had an opinion; judged; thought. deeming.

define ::: 1. To explain or identify the nature or essential qualities of; describe. 2. To make clear the outline or form of.

::: "Delight is the soul of existence, beauty the intense expression, the concentrated form of delight.” The Future Poetry*

delved ::: carried an intensive and thorough research for data, information, or the like; investigated. delves.

demand ::: n. 1. A formal claim. 2. An urgent requirement or need. demands. v. 3. To ask urgently or peremptorily, to claim as just or due. 4. To require as useful, just, proper, or necessary; call for. demands, demanded, demanding.

demotic ::: 1. Of or relating to the common people; popular. 2. Of, relating to, or written in the simplified form of ancient Egyptian hieratic writing.

describe ::: 1. To represent pictorially; depict. 2. To trace the form or outline of. described, describing.

desert ::: 1. A region so arid because of little rainfall that it supports only sparse and widely spaced vegetation or no vegetation at all. 2. Any area in which few forms of life can exist because of lack of water, permanent frost, or absence of soil. 3. Any place lacking in something; desolate, barren. deserts.

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

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

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.

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

devised ::: formed, planned, or arranged in the mind; designed or contrived.

dialect ::: 1. The manner or style of expressing oneself in language. 2. A form of a language that is considered inferior.

difficult ::: 1. Hard to do or accomplish; demanding considerable effort or skill; arduous. 2. Not easily or readily done; requiring much labour, skill, or planning to be performed successfully. 3. Hard to understand or solve; perplexing, puzzling, obscure.

discovery ::: the fact of revealing or making known something that was hidden or unknown previously. flame-discovery, self-discovery, self-discovery"s, discoveries, form-discoveries.

disfigured ::: marred or spoiled the beauty, appearance or shape of; deformed.

disframe ::: to derange or destroy the form of.

distorted ::: twisted, deformed, misshapen. distorting.

divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

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

document ::: something, such as a recording or a photograph, that can be used to furnish evidence or information. documents.

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

doings ::: actions; performances; executions; deeds; proceedings; happenings; events.

dome ::: anything having a rounded vault such as that forming the roof of a building with a circular, elliptical, or polygonal base, as the concave vault of the sky, a vaulted canopy, a canopy of trees, etc. domed.

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.

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

drop ::: n. 1. A small quantity of liquid that forms or falls in a spherical or pear-shaped mass; globule. Also fig. of things immaterial. 2. The action or an act of dropping; fall, descent. drops. v. 3. To let or cause to fall (like a drop or drops). Also fig. **drops, dropped, dropping.**

drov"st ::: a native English contracted form of the verb to drive, now only in formal and poetic usage.

drug ::: n. **1. A habit-forming medicinal or illicit substance, esp. a narcotic. adj. 2. Stupefied as if under the influence of a drug. drugged.**

dwarf ::: n. 1. (In folklore) a being in the form of a small, often misshapen and ugly man, usually having magic powers. dwarf"s. adj. 2. Of unusually small stature or size; diminutive.

"Each form is a symbol of some divine power, vibhûti, concealed in it and to the seeing eye each finite carries in it its own revelation of the infinite.” Essays on the Gita

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

[Editor"s note:] The line in its final form now reads:

element ::: 1. A component or constituent of a whole. 2. One of the substances, usually earth, water, air, and fire, formerly regarded as constituting the material universe. 3. A natural habitat, sphere of activity, environment, etc. elements.

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.

encirclement ::: the act of forming a circle around; enclosing within a circle; surrounding.

encircle ::: to form a circle around; surround. encircles, encircled, encircling.

encompassing ::: forming a circle about, encircling, surrounding.

ensleeved ::: a word coined by Sri Aurobindo. The prefix en, occurring originally in loanwords from French, forms verbs with the general sense "to cause (a person or thing) to be in” a place, condition, or state. Hence, ensleeved in this instance is "held within a sleeve”.

equality ::: the condition of being equal; sameness; uniformity. equality"s.

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

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

execute ::: to carry out; accomplish; perform; do.

executor ::: 1. A person who carries out or performs something. 2. A person named in a will to carry out the provisions of that will. executors.

exercised ::: discharged, performed, fulfilled (functions).

:::   "Experiences are of all kinds and take all forms in the consciousness. When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult, that is an experience — in the technical yogic sense, for there are of course all sorts of experiences that are not of that character.” Letters on Yoga

faerylike; of the nature of a faery (one of a class of supernatural beings, generally conceived as having a diminutive human form and possessing magical powers with which they intervene in human affairs); magical. faeries", faery-small.

fantasia. A composition in fanciful or irregular form or style.

::: **"Fear and anxiety are perverse forms of will. What thou fearest & ponderest over, striking that note repeatedly in thy mind, thou helpest to bring about; for, if thy will above the surface of waking repels it, it is yet what thy mind underneath is all along willing, & the subconscious mind is mightier, wider, better equipped to fulfil than thy waking force & intellect. But the spirit is stronger than both together; from fear and hope take refuge in the grandiose calm and careless mastery of the spirit.” Essays Divine and Human

figurante ::: something possessing form or shape.

figure ::: n. 1. The form or shape of anything; appearance, aspect. 2. The human form, esp. as regards size or shape. 3. A representation or likeness of the human form.4. An emblem, type, symbol. 5. An amount or value expressed in numbers. 6. A written symbol other than a letter. v. 7. To compute or calculate. 8. To represent by a pictorial or sculptured figure, a diagram, or the like; picture or depict. 9. To shape to; symbolize; represent. figures, figured, figuring, figure-selves.**

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

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

flaming ::: adj. 1. Emitting flames; blazing; burning; fiery. 2. Glowing brightly; brilliant. 3. Intensely ardent or passionate. 4. Resembling a flame in brilliance, color, or form. 5. Like a flame in brilliance, heat or shape. 6. Very intense, ardent; fiery, as a disposition. flaming-silent.* n. 7. The action of burning or being on fire. Also fig. *flamings.

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

flut"st ::: a native English contracted form of the verb to flute, now only in formal and poetic usage.

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

foam ::: n. 1. A mass of small bubbles of gas formed on the surface of a liquid, such as the froth produced by agitating a solution of soap or detergent in water. v. 2. To produce or cause to produce froth. foamed, foaming, foam-curled, foam-leap, foam-maned.

forge ::: n. 1. A special fireplace, hearth, or furnace in which metal is heated before shaping. v. 2. To form (metal, for example) by heating in a forge and beating or hammering into shape. 3. To form or make, esp. by concentrated effort or energy; shape, fabricate, fashion, mould. 4. To imitate (handwriting, a signature, etc.) fraudulently; to counterfeit; to commit forgery. forged.

"For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

fork ::: something resembling or suggesting a pronged instrument in form; ::: hence a flash of lightning having a zigzag appearance.

" 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

"Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. If they become plastic enough to do that there is no reason why they should not last.” Letters on Yoga

forsake ::: 1. To give up (something formerly held dear); renounce. 2. To leave altogether; abandon. forsaking.

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

:::   "For what we understand by law is a single immutably habitual movement or recurrence in Nature fruitful of a determined sequence of things and that sequence must be clear, precise, limited to its formula, invariable.” *Essays in Philosophy and Yoga

free-love ::: the practice of sexual relationships without fidelity to a single partner or without formal obligations or legal ties.

gaol ::: a prison, esp. one for the detention of persons awaiting trial or convicted of minor offences. (A variant spelling of jail. In British official use the form with G is still current; in literary and journalistic use both the G and the J form is now admitted as correct; in the U.S. the J form is standard.) gaoled.

garb ::: n. 1. Mode of dress. 2. Outward appearance or form. v. 3. To dress; clothe. garbs, garbed, garbless.

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.

germs ::: initial stages in development or evolution as germ cells or ancestral forms; rudiments of living organisms.

gest ::: an abbreviated, poetic form of gesture.

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

giantess ::: an imaginary female being of human form but superhuman size, strength, etc.

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

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

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.**

grammar ::: the study of how words and their component parts combine to form sentences.

grim ::: 1. Unrelenting; rigid. 2. Harsh or formidable in manner or appearance. 3. Cruel, severe, or ghastly.

grisly ::: 1. Causing a shudder or feeling of horror; horrible; gruesome, ghastly. 2. Formidable, grim.

group ::: n. 1. An assemblage of persons or objects gathered or located together; an aggregation. groups. v. 2. To arrange in or form into a group or groups. grouped.

hadst ::: a native English form of the verb to have, now only in formal or poetic usage.

halo ::: a geometric shape, usually in the form of a disk, circle, ring or rayed structure, traditionally representing a radiant light around or above the head of a divine or sacred personage. haloed.

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.

haunt ::: n. 1. A place frequently visited. haunts. v. 2. To recur persistently to the consciousness of; remain with. 3. To visit often; frequent. 4. To inhabit, visit, or appear to in the form of a ghost or other supernatural being. haunts, haunted.

having no material body or form.

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.

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

hearth-stone ::: a stone forming a hearth.

heart ::: Sri Aurobindo: "The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” *The Secret of the Veda

hedge ::: n.** 1. A row of closely planted shrubs or low-growing trees forming a fence or boundary. 2. Any barrier or boundary. hedges. v. 3. To hem in, hinder, or restrict with or as if with a hedge. hedged, fate-hedged. **

"Here we live in an organisation of mortal consciousness which takes the form of a transient world; there we are liberated into the harmonies of an infinite self-seeing which knows all world in the light of the eternal and immortal. The Beyond is our reality; that is our plenitude; that is the absolute satisfaction of our self-existence. It is immortality and it is ‘That Delight".” The Upanishads *beyond

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

:::   ". . . Hiranyagarbha, the luminous mind of dreams, looking through [gross forms created by Virat] those forms to see his own images behind them.” *The Future Poetry

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*


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

inform ::: to give form or character to; impart; imbue with a quality or an essence.

incarnate ::: adj. 1. Embodied in flesh; given a bodily, esp. a human, form. 2. Personified or typified, as a quality or idea. v. 3. Invested with bodily nature and form. 4. To realize in action or fact; actualize. incarnated, incarnating.

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.**


inefficient ::: lacking the ability or skill to perform effectively; incompetent.

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

initials ::: marks or signs with an initial letter or letters of a person"s name and surname esp. as a token of preliminary or informal approval.

in political and legal philosophy and theology, doctrines based on the theory that there are certain unchanging laws which pertain to man"s nature, which can be discovered by reason, and therefore ethically binding in human society, and to which man-made laws should conform.

inquiry ::: a seeking or request for truth, information, or knowledge.

intelligence ::: 1. A capacity for learning, reasoning, understanding, and similar forms of mental activity; aptitude in grasping truths, relationships, facts, meanings, etc. 2. Superior understanding. 3. An intelligent being, esp. one that is not embodied. Intelligence, Arch-Intelligence.

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

:::   ". . . in the language of the Upanishad, the life-force is the food of the body and the body the food of the life-force; in other words, the life-energy in us both supplies the material by which the form is built up and constantly maintained and renewed and is at the same time constantly using up the substantial form of itself which it thus creates and keeps in existence.” *The Life Divine

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


investiture ::: 1. The act of presenting with a title or with the robes and insignia of an office or rank. Chiefly fig. **2. The formal bestowal, confirmation, or presentation of rank, office, etc. investitured.**

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.

judged ::: formed an opinion or estimation of after careful consideration.

judgment ::: 1. The capacity to assess situations or circumstances shrewdly and to draw sound conclusions. 2. An opinion or estimate formed after consideration or deliberation, especially a formal or authoritative decision. judgments.

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

keyed ::: adj. **1. Secured, fastened, or fitted with a key or something compared to a key, with its power of locking or unlocking; opening up or closing, the way to something. v. 2.** Regulated or adjusted (actions, thoughts, speech, etc.) to a particular state or activity; brought into conformity.

king ::: 1. Applied to God. 2. The formal title of a monarch, usually accompanied by or substituted for the proper name.

knead ::: 1. To mix and work into a uniform mass, as by folding, pressing, and stretching with the hands. 2. To make or shape by or as if by folding, pressing, and stretching; manipulate. kneaded.

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

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

language ::: any system of formalized symbols, signs, sounds, gestures, or the like used or conceived as a means of communicating thought, emotion, etc. God-language.

  "Law is a process or a formula; but the soul is the user of processes and exceeds formulas.” Essays Divine and Human :::   **law"s, laws, stone-laws, world-law, world-laws.**

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

ledst ::: the past tense of the native English form of the verb, to lead, now only in formal and poetic usage.

legalised ::: made legal or conformable to law; invested with the authority of law; authorized, justified, sanctioned.

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

lens ::: a ground or moulded piece of glass, plastic, or other transparent material with opposite surfaces either or both of which are curved, by means of which light rays are refracted so that they converge or diverge to form an image as for magnification, or in correcting defects of vision.

"Life is the dynamic expression of Consciousness-Force when thrown outward to realise itself in concrete harmonies of formation.” Letters on Yoga

"Life is universal Force working so as to create, energise, maintain and modify, even to the extent of dissolving and reconstructing, substantial forms with mutual play and interchange of an overtly or secretly conscious energy as its fundamental character.” The Life Divine

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

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

litany ::: a form of prayer consisting of a series of invocations, each followed by an unvarying response.

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

liv"st ::: a native English contracted form of the verb to live, now only in formal and poetic usage.

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

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

lovd"st ::: a native English contracted form of the verb to love, now only in formal and poetic usage.

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

lov"st ::: a native English contracted form of the verb to love, now only in formal and poetic usage.

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

luxury ::: 1. Free or habitual indulgence in or enjoyment of comforts and pleasures in addition to those necessary for a reasonable standard of well-being. 2. A pleasure out of the ordinary. 3. A foolish or worthless form of self-indulgence.

lyric ::: 1. Having the form and musical quality of a song. 2. Characterized by or expressing direct feeling. 3. A high and light singing voice. 4. Often plural, the words of a song.

madonna ::: italian: My lady, a title of formal address.

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

"Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation.” Essays on the Gita

manifold ::: having numerous different parts, elements, features, forms, etc.

masque ::: a form of aristocratic entertainment in England in the 16th and 17th centuries, originally consisting of pantomime and dancing but later including dialogue and song, presented in elaborate productions. masques. *See also *mask.

material form ::: Sri Aurobindo: "Material form is only a support and means for the progressive manifestation of the Spirit.” *Essays Divine and Human

mathematises ::: to reduce to or as if to mathematical formulas.

matrix ::: 1. Something that constitutes the place or point from which something else originates, takes form, or develops. 2. A substance, situation, or environment in which something has its origin, takes form, or is enclosed.

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

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

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

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

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

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

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

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

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

mechanic ::: n. 1. A worker skilled in making, using, or repairing machines, vehicles, and tools. mechanic"s. adj. **2. Resembling the action of a machine. 3. Resembling (inanimate) machines or their operations; acting or performed without the exercise of thought or volition; lacking spontaneity or originality; machine-like; automatic. 4. Habitual; routine; automatic. 5. Pertaining to, or controlled or affected by, physical force. mechanical, mechanically.**

mechanism ::: an assembly of moving parts performing a complete functional motion, often being part of a large machine or likened to one; linkage.

meditation ::: Sri Aurobindo: "There are two words used in English to express the Indian idea of dhyana , ‘meditation" and ‘contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. *Letters on Yoga

metamorphosis ::: 1. Any complete change in appearance, character, circumstances, etc. 2. A change or succession of changes in form during the life cycle of an animal, allowing it to adapt to different environmental conditions, as a caterpillar into a butterfly.

mightst ::: a native English form of the adverb might, now only in formal or poetic usage.

mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga

"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga

"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine

"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga

"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*


mint ::: 1. A place where the coins of a country are manufactured by authority of the government. v. 2. To form by stamping, punching, or printing. Also fig. mints.

mirror ::: n. 1. A surface capable of reflecting sufficient undiffused light to form an image of an object placed in front of it. 2. Something that faithfully reflects or gives a true picture of something else. Also fig. mirrors. v. 3. To reflect in or as if in a mirror. mirrors, mirrored, mirroring, mirror-air, fragment-mirrorings.

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

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

moralist ::: one who teaches or inculcates conformity to the rules of right or virtuous conduct.

"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, 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


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

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

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

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

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

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



moving picture ::: a form of entertainment that enacts a story by sound and a sequence of images giving the illusion of continuous movement. moving pictures.

mov"st ::: a native English contracted form of the verb to move, now only in formal and poetic usage.

mutation (‘s) ::: an alteration or change, as in nature, form, or quality. mutations.

n. **1. A manner of walking or running. 2. Fig. The relative speed of progress or change. 3. A rate of activity, progress, growth, performance; tempo. 4. Fig. The rate of speed at which an activity or movement proceeds. v. 5. To walk with slow regular strides. 6. To walk with regular slow or fast paces or steps. paces, paced, pacing.**

n. **1. Any group or band that associates together. 2. A group of people, animals or things. v. 3. To put together closely or compactly; to form into a compact mass or body; to crowd together; to fit (many things, experiences, etc.) into a limited space or time. 4. To press tightly together; cram; as with an audience, etc. packs, packed.**

n. **1. A rigid structure formed of relatively slender pieces, joined as to surround sizeable empty spaces. 2. Form, constitution, or structure in general; system; order. 3. Applied to the heaven, earth, etc. regarded as a structure. 4. A body, esp. the human body; physique. 5. A border or case for enclosing a picture, mirror, etc. ::: frames, world-frame. v. 6. To contrive, devise, or compose, as a plan, law, or poem. 7. To fashion or shape. 8. To shape or adapt to a particular purpose. framed, framing, self-framed.**

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

n. 1. The make or form of anything. 2. Manner or mode; way. 3. A kind; sort. fashions. *v. 3. To give a particular shape or form to; make. fashions, *fashioned, fashioning, new-fashions.

name ::: Sri Aurobindo: "Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine

nature ::: Sri Aurobindo: "An active force of conscious-being which realises itself in its powers of self-experience, its powers of knowledge, will, self-delight, self-formulation with all their marvellous variations, inversions, conservations and conversions of energy, even perversions, is what we call Prakriti or Nature, in ourselves as in the cosmos.” *The Synthesis of Yoga

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

nebulous ::: lacking definite form or limits; vague.

nerve ::: 1. Any of the cordlike bundles of fibers made up of neurons through which sensory stimuli and motor impulses pass between the brain or other parts of the central nervous system and the eyes, glands, muscles, and other parts of the body. Nerves form a network of pathways for conducting information throughout the body. 2. Fortitude; stamina. Forceful quality; boldness. nerve"s, nerves, nerve-beat.

nimbus ::: 1. A cloudy radiance said to surround a classical deity when on earth. 2. A radiant light that appears usually in the form of a circle or halo about or over the head in the representation of a god, demigod, saint, or sacred person such as a king or an emperor. Nimbus.

no-gestures ::: the gestures or movements of a classical drama of Japan, with music and dance performed in a highly stylised manner by elaborately dressed performers on an almost bare stage.

non-Being ::: Sri Aurobindo: "Non-Being is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. And when we say that out of Non-Being Being appeared, we perceive that we are speaking in terms of Time about that which is beyond Time.” The Life Divine ::: Non-Being"s, Non-being"s, non-being, non-being"s,

noose ::: a loop formed in a rope by means of a slipknot so that it binds tighter as the rope is pulled.

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

:::   (Note: (Other references are to opening as a n. or a form of the v.)

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

observe ::: 1. To see, watch, perceive, or notice. 2. To obey, comply with, or conform to. observes, observing.

ode ::: 1. A lyric poem of some length, usually of a serious or meditative nature and having an elevated style and formal stanzaic structure. 2. A poem meant to be sung. odes.

office ::: 1. A room where business is conducted. 2. A duty, service, or charge falling or assigned to one; a service or task to be performed. 3. A position of authority, duty, or trust given to a person, as in a government or corporation. offices.

OM ::: Sri Aurobindo: "OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases all the spiritual power and all the potentiality of Vak and Shabda and of which the other sounds, out of whose stuff words of speech are woven, are supposed to be the developed evolutions.” *Essays on the Gita

opportunities, favourable conditions, for the easier performance of any action.

oracle ::: 1. A person, such as a priestess, through whom a deity is held to respond when consulted. 2. The response given through such a medium, often in the form of an enigmatic statement or allegory. 3. A command or revelation from God. oracles.

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.

orbed ::: fig. Formed into a globe or a perfect circle; rounded out.

orchestra ::: a group of performers on various musical instruments, playing music as symphonies, operas, or other musical compositions. orchestral.

order ::: 1. A condition of methodical or prescribed arrangement among component parts such that proper functioning or appearance is achieved; methodical or harmonic arrangement. 2. A condition of logical or comprehensible arrangement among the separate elements of a group. 3. Conformity or obedience to law or established authority. 4. A sequence or arrangement of successive things. 5. An authoritative indication to be obeyed; a command or direction. order"s, orders.

organise ::: form (parts or elements of something) into a structured whole; coordinate. organised, organising.

original ::: 1. Of or relating to an origin or beginning. 2. A first form from which other forms are made or developed.

originals ::: 1. Works that have been composed or created first-hand. 2. Primary forms or types.

overarching ::: spanning with or like an arch; forming an arch over something. (Sri Aurobindo employs the word as a n.)

"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

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

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

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

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

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

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

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

*Overmind"s.


paean ::: a song or lyric poem expressing triumph or thanksgiving, or joy. In classical antiquity, it is usually performed by a chorus, but some examples seem intended for an individual voice (monody). It comes from the Greek παιάν (also παιήων or παιών), "song of triumph, any solemn song or chant.” paeans, paean-song.

panel ::: a flat, usually rectangular piece forming a raised, recessed, or framed part of the surface in which it is set.

passion-play ::: a dramatic performance, of medieval origin, that represents the events associated with the Passion of Jesus; also transf. See also passion, definition 7.

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

pavement ::: a hard surface formed of stones, concrete, asphalt, etc. especially as a thoroughfare.

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

pegst ::: a native English form of the verb, to peg, now only in formal and poetic usage. To mark with pegs (pins of wood); esp. to mark the boundaries of (a piece of ground, a claim for mining or gold-digging, etc.) with pegs placed at the corners. Also fig. in the sense of marking one"s position, claim, etc.

::: performed

percept ::: 1. A mental impression of something perceived by the senses, viewed as the basic component in the formation of concepts; a sense datum. 2. The act of perceiving; an impression or sensation of something perceived.

perfection ::: Sri Aurobindo: "Perfection in the sense in which we use it in Yoga, means a growth out of a lower undivine into a higher divine nature. In terms of knowledge it is a putting on the being of the higher self and a casting away of the darker broken lower self or a transforming of our imperfect state into the rounded luminous fullness of our real and spiritual personality. In terms of devotion and adoration it is a growing into a likeness of the nature or the law of the being of the Divine, to be united with whom we aspire, . . . .” *The Synthesis of Yoga

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

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

persons who fashion, form, or give shape to anything.

phalanx ::: an ancient military formation of serried ranks surrounded by shields; hence, any crowded mass of people or group united for a common purpose. phalanxes, phalanxed.

:::   ". . . philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist,. . . .” Essays on the Gita

phrase ::: 1. A characteristic way or mode of expression. 2. An expression of two or more words in sequence that form a syntactic unit that is less than a complete sentence. phrases.

piston ::: a solid cylinder or disk that fits snugly into a hollow cylinder and moves back and forth under the pressure of a fluid (typically a hot gas formed by combustion, as in many engines), or moves or compresses a fluid, as in a pump or compressor. (Sri Aurobindo employs the word as an adjective.)

pitched ::: 1. Erect or established; set up; as a tent, etc. 2. Set at a certain point, degree, level, etc. 3. (of sound) set to a certain pitch or key; usually used as a combining form; "high-pitched”, "sky-pitched”.

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

plastic ::: n. 1. Any of numerous substances that can be shaped and molded when subjected to heat or pressure. adj. 2. Any of various organic compounds produced by polymerization, capable of being molded, extruded, cast into various shapes and films. 3. Capable of being shaped, moulded or formed. 4. Having the power of moulding or shaping formless or yielding material.

"Practically, therefore, all form is only an operation of consciousness impressing itself with presentations of its own workings.” The Upanishads

see **material form.**

"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: "All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience.” *The Hour of God

Sri Aurobindo: "Brahma is the Power of the Divine that stands behind formation and the creation.” Letters on Yoga

Sri Aurobindo: "By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit"s delight of existence, Ananda.” *Letters on Savitri

*Sri Aurobindo: "Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time. Creation is not a making, but a becoming in terms and forms of conscious existence.” The Upanishads*

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

Sri Aurobindo: "Finally, we have the goddess Dakshina who may well be a female form of Daksha, himself a god and afterwards in the Purana one of the Prajapatis, the original progenitors, — we have Dakshina associated with the manifestation of knowledge and sometimes almost identified with Usha, the divine Dawn, who is the bringer of illumination. I shall suggest that Dakshina like the more famous Ila, Saraswati and Sarama, is one of four goddesses representing the four faculties of the Ritam or Truth-consciousness, — Ila representing truth-vision or revelation, Saraswati truth-audition, inspiration, the divine word, Sarama intuition, Dakshina the separative intuitional discrimination.” *The Secret of the Veda

Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind"s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine

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

Sri Aurobindo: "Form is the basic means of manifestation and without it it may be said that the manifestation of anything is not complete. Even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested?” *Letters on Yoga

Sri Aurobindo: "Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga

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

Sri Aurobindo: "Material Nature is not ethical; the law which governs it is a co-ordination of fixed habits which take no cognisance of good and evil, but only of force that creates, force that arranges and preserves, force that disturbs and destroys impartially, non-ethically, according to the secret Will in it, according to the mute satisfaction of that Will in its own self-formations and self-dissolutions.” *The Life Divine

Sri Aurobindo: "Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, — it is not the self in its abiding reality.” *The Life Divine

*Sri Aurobindo: "Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine*

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

::: Sri Aurobindo: "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: ".The Herds and the Waters are the two principal images of the Veda; the former are the trooping Rays of the divine Sun, herds of the luminous Consciousness;” The Secret of the Veda

*Sri Aurobindo: "The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspired use of significant and interpretative form unseals the doors of the spirit.” The Human Cycle etc.*

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

Sri Aurobindo: "There is no ignorance that is not part of the Cosmic Ignorance, only in the individual it becomes a limited formation and movement, while the Cosmic Ignorance is the whole movement of world consciousness separated from the supreme Truth and acting in an inferior motion in which the Truth is perverted, diminished, mixed and clouded with falsehood and error.” 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 Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul; . . . . ” *The Synthesis of Yoga

*Sri Aurobindo: "The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine ::: "The spiritual fullness of the being is eternity; . . . ” The Life Divine

Sri Aurobindo: "The universe is a manifestation of the Reality, and there is a truth of the universal existence, a Power of cosmic being, an all-self or world-spirit. Humanity is a formation or manifestation of the Reality in the universe, and there is a truth and self of humanity, a human spirit, a destiny of human life.” The Life Divine

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

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

Sri Aurobindo: "Very usually, altruism is only the sublimest form of selfishness.” *Essays Divine and Human

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

"The Absolute neither creates nor is created, — in the current sense of making or being made; we can speak of creation only in the sense of the Being becoming in form and movement what it already is in substance and status.” *The Life Divine

"The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

"the basic syllable OM, which is the foundation of all the perfect creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases, all the spiritual power and all the potentiality of Vak (speech, the goddess Speech) and Shabda (sound, vibration, word). The mantra of the divine consciousness brings its light of revelation, the Mantra of the divine Power, its will of effectuation, the Mantra of the divine Ananda is equal fulfilment of the spiritual delight of existence. All word and thought are an outflowing of he great OM, - OM, the Word, the Eternal Manifest in the forms of sensible objects; manifest in that conscious play of creative self-conception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite, OM is the sovereign source, seed, womb of thing and idea, form and name – it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self- existent above all manifestation in supernal being.” SABCL Volume 13 – Page 315*

"The form is the manifestation or appearance, the idea is the truth. The form is phenomenon, the idea is reality.” Essays in Philosophy and Yoga

"The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal.” Essays Divine and Human

"The centre of vision is between the eyebrows in the centre of the forehead. When it opens one gets the inner vision, sees the inner forms and images of things and people and begins to understand things and people from within and not only from outside, develops a power of will which also acts in the inner (yogic) way on things and people etc. Its opening is often the beginning of the yogic as opposed to the ordinary mental consciousness.” Letters on Yoga

"The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator.” The Life Divine

"The colours of the lotuses and the numbers of petals are respectively, from bottom to top: — (1) the Muladhara or physical consciousness centre, four petals, red; (2) the abdominal centre, six petals, deep purple red; (3) the navel centre, ten petals, violet; (4) the heart centre, twelve petals, golden pink; (5) the throat centre, sixteen petals, grey; (6) the forehead centre between the eye-brows, two petals, white; (7) the thousand-petalled lotus above the head, blue with gold light around. The functions are, according to our yoga, — (1) commanding the physical consciousness and the subconscient; (2) commanding the small vital movements, the little greeds, lusts, desires, the small sense-movements; (3) commanding the larger life-forces and the passions and larger desire-movements; (4) commanding the higher emotional being with the psychic deep behind it; (5) commanding expression and all externalisation of the mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the higher thinking mind and the illumined mind and opening upwards to the intuition and overmind. The seventh is sometimes or by some identified with the brain, but that is an error — the brain is only a channel of communication situated between the thousand-petalled and the forehead centre. The former is sometimes called the void centre, sunya , either because it is not in the body, but in the apparent void above or because rising above the head one enters first into the silence of the self or spiritual being.” Letters on Yoga*

:::   "The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” *The Life Divine

". . . the creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of S Life Divine

". . . the Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being.” The Life Divine

"The earth is a conscious being and the world is only the form it takes to manifest.” Sri Aurobindo to Dilip - Volume 1*

"The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine*

:::   "The essential cause and condition of universal existence is the Lord, Ishwara or Purusha, manifesting and occupying individual and universal forms.” *The Life Divine

"The evil forces are perversions of the Truth by the Ignorance — in any complete transformation they must disappear and the Truth behind them be delivered.” Letters on Yoga

"The Gods are the great undying Powers and immortal Personalities who consciously inform, constitute, preside over the subjective and objective forces of the cosmos.” Essays on the Gita

"The gods are the powers of Light, the children of Infinity, forms and personalities of the one Godhead who by their help and by their growth and human workings in man raise him to the truth and the immortality.” The Secret of the Veda

"The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence.” The Synthesis of Yoga*

"The ‘I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear — the true being is felt in its place.” Letters on Yoga

*The Mother: "And ultimately, all form is a symbol. All forms: our form is a symbol — not a very brilliant one, I admit!

   The Mother: "In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.

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

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

  "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.” The Mother

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

:::   ". . . the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by any structural limits.” *The Life Divine

"There are different kinds of knowledge. One is inspiration, i.e. something that comes out of the knowledge planes like a flash and opens up the mind to the Truth in a moment. That is inspiration. It easily takes the form of words as when a poet writes or a speaker speaks, as people say, from inspiration.” 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

::: "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 supermind contains all its knowledge in itself, is in its highest divine wisdom in eternal possession of all truth and even in its lower, limited or individualised forms has only to bring the latent truth out of itself, — the perception which the old thinkers tried to express when they said that all knowing was in its real origin and nature only a memory of inwardly existing knowledge.” The Synthesis of Yoga ::: *knowledge-bales, knowledge-scrap, half-knowledge, self-knowledge, world-knowledge.

"The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

"The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

"The vital is the. . . being behind the Force of Life; in its outer form in the Ignorance it generates the desire-soul which governs most men and which they mistake often for the real soul. ::: The vital as the desire-soul and desire-nature controls the consciousness to a large extent in most men, because men are governed by desire.” Letters on Yoga

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

"This Godhead is one in all things that are, the self who lives in all and the self in whom all live and move; therefore man has to discover his spiritual unity with all creatures, to see all in the self and the self in all beings, even to see all things and creatures as himself, âtmaupamyena sarvatra, and accordingly think, feel and act in all his mind, will and living. This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhût sarvâni bhûtâni; therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vâsudevah sarvam iti.” Essays on the Gita ::: *godhead, godheads, godhead"s.

"This inner vision is one form of psychological experience; but the inner experience is not confined to that seeing; vision only opens, it does not embrace.” The Synthesis of Yoga

"To the mystic there is no such thing as an abstraction. Everything which to the intellectual mind is abstract has a concreteness, substantiality which is more real than the sensible form of an object or of a physical event.” Letters on Savitri*

transformed or transitioned from one state, condition, or phase to another.

"Vamana, the Dwarf, in Hindu mythology, one of the ten incarnations of Vishnu, born as a son of Kashyapa and Aditi. The titan King Bali had by his austerities acquired dominion of all the three worlds. To remedy this, Vishnu came to him in the form of a dwarf and begged of him as much land as he could step over in three paces. Bali complied. In two strides the dwarf covered heaven and earth, and with the third step, on Bali"s head, pushed him down to Patala, the infernal regions.” Glossary and Index of Proper Names in Sri Aurobindo"s Works

v. To form a mental picture or image of. imagines, imagined, imagining.

"We are not the body, but the body is still something of ourselves. With realisation the erroneous identification ceases — in certain experiences the existence of the body is not felt at all. In the full realisation the body is within us, not we in it, it is an instrumental formation in our wider being, — our consciousness exceeds but also pervades it, — it can be dissolved without our ceasing to be the self.” Letters on Yoga

"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

::: "We have to face the future"s offer of death as well as its offer of life, and it need not alarm us, for it is by constant death to our old names and forms that we shall live most vitally in greater and newer forms and names.” Essays in Philosophy and Yoga

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

". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

"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 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.

:::   "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*



QUOTES [437 / 437 - 1500 / 22550]


KEYS (10k)

  131 Sri Aurobindo
   54 Sri Ramakrishna
   19 Sri Ramana Maharshi
   11 The Mother
   10 Saint Thomas Aquinas
   7 Anonymous
   4 Sri Sarada Devi
   3 Sri Ramana Maharshi
   3 Ramakrishna
   3 Jalaluddin Rumi
   3 Hermes
   3 Swami Vivekananda
   3 Jalaluddin Rumi
   3 Aleister Crowley
   2 Voltaire
   2 Vemana
   2 Tolstoi
   2 Tao Te Ching
   2 Swami Adbhutananda
   2 Sanyutta Nikaya
   2 Samuel Taylor Coleridge
   2 Rabindranath Tagore
   2 Nietzsche
   2 Kapila
   2 Joseph Campbell
   2 John of the Cross
   2 Jiddu Krishnamurti
   2 Hermann Hesse
   2 Georg Wilhelm Friedrich Hegel
   2 Fulgentius of Ruspe
   2 Eckhart Tolle
   2 Dhammapada
   2 Bruce Lee
   2 Bonaventure
   2 Bhagavad Gita
   2 Aswaghosha
   2 Pierre Teilhard de Chardin
   2 Dogen Zenji
   2 Bodhidharma
   1 'We are on the verge of a global transformation. All we need is the right major crisis and the nations will accept the New World Order.'
   1 Vladimir Solovyov
   1 Vishnu Purana
   1 Tolstoy
   1 The Zohar
   1 Thales
   1 Tecumseh
   1 Tchuang-Tse
   1 Swami Turiyananda
   1 Swami Saradananda
   1 Swami Akhandananda
   1 Stephen Covey
   1 Sri Ramakrishna
   1 Soren Kierkegaard
   1 Sir D'Arcy Wentworth Thompson
   1 Seyyed Hossein Nasr
   1 Saint Peter of Alcantara
   1 Saint Leo the Great
   1 Saint John of the Cross
   1 Saint Irenaeus
   1 Saint Ignatius of Loyola
   1 Saint Ephrem of Syria
   1 Saint Columbcille
   1 Saint Angela Merici
   1 Saint Ambrose of Milan
   1 Saint Alphonsus Liguori
   1 Romans XII. 2
   1 Rodney Collin
   1 Robert Heinlein
   1 Robert Greene
   1 Robert Graves
   1 Revelation 21:1
   1 Rainer Maria Rilke
   1 Ptahhotep
   1 Porphyry
   1 Pope Saint Gregory the Great
   1 Phaedrus
   1 Patanjali
   1 Our Lady how this thread
   1 Omraam Mikhael Aivanhov
   1 not unlike a crystal that suddenly forms in a solution which has been slowly prepared.
   1 Norbert Wiener
   1 Nicholas of Cusa
   1 Napoleon Bonaparte
   1 Mundaka Upanishad
   1 more lasting thou than they.
   1 Mohadesa Najumi
   1 Meng-tse
   1 Mawlay al-Arabi ad-Darqawi
   1 Marshall McLuhan
   1 Ludwig Wittgenstein
   1 Li-Ki
   1 Leo the Great
   1 Leonard Jacobson
   1 Labor
   1 Koran
   1 ken-wilber
   1 Karl Barth
   1 Kamal Ravikant
   1 Justin Martyr
   1 Joko Beck
   1 John F. Kennedy
   1 Johann Wolfgang von Goethe
   1 Jim Rohn
   1 Jean Piaget
   1 Jean Baudrillard
   1 Isocrates
   1 Isabel Allende
   1 id
   1 Ibn El-Jalali. Source: Idries Shah
   1 Ibn Ata'illah
   1 Ibn Ata'allah
   1 H P Lovecraft
   1 H P Blavatsky
   1 Howard Gardner
   1 Holy Mother Sri Sarada Devi
   1 Hippocrates
   1 Hazrat Khwaja Ibn-El-Jalali
   1 Guru Nanak
   1 Guillermo del Torro
   1 Gita
   1 Giordano Bruno
   1 Fyodor Dostoevsky
   1 Friedrich Nietzsche
   1 Franz Kafka
   1 Frances Wright
   1 Fo-sho-hing-tai ti-king
   1 Formula of devotion of Mahayanist Buddhism
   1 Ernest Hemingway
   1 Eric Micha'el Leventhal
   1 Emerald Tablets of Thoth
   1 Eliphas Levi
   1 Ed Hacker
   1 Douglas Adams
   1 Diogenes of Apollonia
   1 Diogenes
   1 Def
   1 Dalai Lama
   1 Crosby
   1 Clement of Alexandria
   1 Claudio Naranjo
   1 Cicero
   1 Carl Jung
   1 Buchholz and Roth
   1 Book of Golden Precepts
   1 Blaise Pascal
   1 Basil of Caesarea
   1 Baha-ullah
   1 Bahauddin
   1 Baba Tahir
   1 Averroes
   1 Avadhut Gita
   1 Attar of Nishapur
   1 Antoine the Healer: "Revelations"
   1 Allen Klein
   1 al-Habib Kazim al-Saqqaf
   1 Alfred North Whitehead
   1 Alejandro Jodorowsky
   1 Aleister Crowley?
   1 Albert Einstein
   1 Saint Augustine of Hippo
   1 Plato
   1 Ogawa
   1 Kabir
   1 Johann Wolfgang von Goethe
   1 Heraclitus
   1 Epictetus
   1 Aristotle
   1 Abhidhamrnatthasangaha
   1 ?

NEW FULL DB (2.4M)

  142 Gayle Forman
   34 Anonymous
   10 Rumi
   10 Ralph Waldo Emerson
   9 Paulo Coelho
   7 Bruce Lee
   7 Aristotle
   6 Mason Cooley
   6 John Green
   6 Albert Einstein
   5 Toba Beta
   5 Patrick Rothfuss
   5 Oscar Wilde
   4 William Shakespeare
   4 Stephen King
   4 Napoleon Bonaparte
   4 Mokokoma Mokhonoana
   4 Mark Twain
   4 Mahatma Gandhi
   4 Lee Child

1:Joy is the simplest form of gratitude." ~ Karl Barth,
2:When one has no form, one can be all forms. ~ Bruce Lee,
3:Envy is the most savage form of hatred. ~ Basil of Caesarea,
4:Sufism is truth without form." ~ Hazrat Khwaja Ibn-El-Jalali,
5:Trust is the highest form of human motivation
   ~ Stephen Covey,
6:The most common form of despair is not being who you are.
   ~ Soren Kierkegaard,
7:To forget one's purpose is the commonest form of stupidity.
   ~ Friedrich Nietzsche,
8:Guru is not the physical form. ~ Sri Ramana Maharshi,
9:Sorrow is a form of Evil. ~ Hermes, the Eternal Wisdom
10:Creation is only the projection into form of that which already exists. ~ Bhagavad Gita,
11:Love is the actual form of God. ~ Sri Ramana Maharshi,
12:Preoccupation with one's weakness is the last form taken by self-importance. ~ Rodney Collin,
13:Everything that happens to you is a form of instruction if you pay attention." ~ Robert Greene,
14:No permanence is ours. We are a wave that flows to fit whatever form it finds. ~ Hermann Hesse,
15:No permanence is ours; we are a wave that flows to fit whatever form it finds. ~ Hermann Hesse,
16:The ability to observe without evaluating is the highest form of intelligence." ~ Jiddu Krishnamurti,
17:Goodness in the form of Truth, and Truth in the power of Goodness, is Wisdom. ~ Samuel Taylor Coleridge,
18: The worst form of inequality is trying to make unequal things equal ~ Aristotle,
19:No face, no form, nor lovely nor ugly, subtler than scent, rare essence is He. ~ Kabir,
20:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
21:Every form correctly seen is beautiful ~ Johann Wolfgang von Goethe,
22:Every form of addiction is bad, no matter whether the narcotic be alcohol, morphine or idealism. ~ Carl Jung,
23:Sufism is truth without form." ~ Ibn El-Jalali. Source: Idries Shah, "The Way of the Sufi,", (reprint 1990).,
24:Yoga is the cessation of the movements of the mind. Then there is abiding in the Seer's own form. ~ Patanjali,
25:Research is the highest form of adoration ~ Pierre Teilhard de Chardin,
26:In the stream Rushing past To the dusty world, My fleeting form Casts no reflection.
   ~ Dogen Zenji,
27:Although you appear in earthly form, your essence is pure consciousness.
   ~ Jalaluddin Rumi,
28:Honor both spirit and form -- the sentiment within and the symbol without. ~ Sri Ramakrishna,
29:God with form is visible, we can touch Him, as one does his dearest friend. ~ Sri Ramakrishna,
30:If the form is transcended one will know that the one Self is eternal. ~ Sri Ramana Maharshi,
31:The intellectual ages sing less easily. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
32:The spirit and the form; sentiment within and symbol without. ~ Ramakrishna, the Eternal Wisdom
33:The highest teachers are those who say that God is with form, as well as formless. ~ Sri Ramakrishna,
34:Bhava, the higher form of Bahkti, one becomes speechless and the breath is stilled. ~ Sri Ramakrishna,
35:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine, Life,
36:A formless spirit became the soul of form. ~ Sri Aurobindo, Savitri, The World-Soul,
37:Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me. ~ Gita,
38:Prayer is not a form of words but an aspiration. ~ Sri Aurobindo, Bande Mataram - II, The Need of the Moment,
39:Soul determines Form & Action & is not determined by them. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad,
40:Whatever form your enquiry may take, you must finally come to the one I, the Self. ~ Sri Ramana Maharshi,
41:I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things
   ~ Anonymous, The Bible, Isaiah, 45:7,
42:Mind is only a preparatory form of our consciousness. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
43:The lyric is a moment of heightened soul experience. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
44:Infinity wore a boundless zero's form. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
45:Things are not always what they seem; outward form deceives many; rare is the mind that discerns what is carefully concealed within. ~ Phaedrus,
46:Truly speaking, Pure Consciousness is indivisible, it is without parts. It has no form. ~ Sri Ramana Maharshi,
47:Things in their fundamental nature can neither be named nor explained. They cannot be expressed adequately in any form of language. ~ Aswaghosha,
48:Knowledge is to see everything as a form of truth or as Brahman, the One and Indivisible. ~ Sri Ramana Maharshi,
49:Convincing the abyss by heavenly form
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
50:He who stands on tiptoe, doesn't stand form. He who rushes ahead, doesn't go far. He who tries to shine, dims his own light. ~ Tao Te Ching, ch.24,
51:The Great Work will then form the subject of the design.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, The Lamen,
52:Pride is only one form of ego—there are ten thousand others. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
53:In the heart-lotus which is of the nature of all the light of that self in the form 'I' shines. ~ Sri Ramana Maharshi,
54:Essence without form divided itself; then a movement took place and life was produced. ~ Tchuang-Tse, the Eternal Wisdom
55:He who looks on the forms of existence as a form or a mirage, shall not see death. ~ Sanyutta Nikaya, the Eternal Wisdom
56:The form is phenomenon, the idea is reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,
57:I see of Thee neither end nor middle nor beginning, O Lord of all and universal form. ~ Bhagavad Gita, the Eternal Wisdom
58:Three worlds; the world of desire, the world of form and the world of the formless. ~ Sanyutta Nikaya, the Eternal Wisdom
59:God with form and God without form are not two different beings. He who is with form is also without form. ~ Sri Ramakrishna,
60:Pure creation issues from my form of absolute knowledge, which resembles a cloudless sky or a still ocean. ~ Sri Ramakrishna,
61:All that is has already existed, but will not remain in the form in which we see it today. ~ Baha-ullah, the Eternal Wisdom
62:Form has a certain fixity which limits. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - VI,
63:Man's consciousness can be nothing else than a form of Nature's consciousness. ~ Sri Aurobindo, The Life Divine, Conscious Force,
64:There is no beast on the earth, no bird flying on its wings that do not form a community like us ~ Koran, the Eternal Wisdom
65:Ego is 'I-thought'. In its subtle form it remains a thought, whereas in its gross aspect it embraces the mind, the senses and the body. ~ Sri Ramana Maharshi,
66:All this infinite becoming is a birth of the Spirit into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ascending Unity,
67:Moral evil is in reality a form of mental disease or ignorance. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
68:The outward form of one who has touched the feet of God remains unchanged, although they no longer do any evil. ~ Sri Ramakrishna,
69:The soul is the form of the whole body in such fashion as to be also the form of each part ~ Saint Thomas Aquinas, (ScG 2.72),
70:To break up the form is to injure the spirit's self-expression. ~ Sri Aurobindo, The Renaissance in India, "Is India Civilised?" - I,
71:Screenplay is the toughest form of writing for me, because you need to be in present tense. You need to be describing things as they occur. ~ Guillermo del Torro,
72:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
73:In its essentiality all is divine even if the form baffles or repels us. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
74:Each form and way of being has its own appropriate way of the delight of being. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
75:Mind is His wax to write and, written, rase
Form and name. ~ Sri Aurobindo, Collected Poems, The Rishi,
76:Even in the worm is a god and it writhes for a form and an outlet. ~ Sri Aurobindo, Collected Poems, Ilion,
77:He has a form and He is as if He had no form. He has taken a form in order to be the essence of all. ~ The Zohar, the Eternal Wisdom
78:Just as fire is obscured by smoke, the shining light of consciousness is obscured by the assemblage of form. ~ Sri Ramana Maharshi,
79:I am that sea now gathered in a tear. I am that universe now centered here. I am that book of destiny which seems To form a lonely dot of hope and fear." ~ Baba Tahir,
80:The lyrical impulse is the original and spontaneous creator of the poetic form, ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
81:The true knowledge is truth of existence, satyam, not mere truth of form or appearance. ~ Sri Aurobindo, Isha Upanishad, The Worlds - Surya,
82:Material universe a form and movement of the Spirit. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - V,
83:Beneficial to the sages, I am ever-present in the orb of the sun in the form of sakti. Hence the learned call me "Surya." ~ Sri Ramakrishna,
84:The tradition of this place is that this hill is the form of God and that in its real nature it is full of light. ~ Sri Ramana Maharshi,
85:For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church and every form of grace, for the Spirit is truth. ~ Saint Irenaeus,
86:While repeating the Name of God, if one sees His form and becomes absorbed in Him, one's Japa stops. One gets everything when one succeeds in meditation. ~ Sri Sarada Devi,
87:Form is delimitation—Name and Shape out of the vast illimitable Truth of infinite existence. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
88:What does stillness mean? It means 'Destroy yourself'; because every name and form is the cause of trouble. 'I-I' is the Self. 'I am this' is the ego. ~ Sri Ramana Maharshi,
89:With the appearance of the sun the ice melts, so on the appearance of knowledge, God with form melts away into the formless. ~ Sri Ramakrishna,
90:The answer is the same to all your questions. Whatever form your enquiry may take, you must finally come to the Self. ~ Sri Ramana Maharshi,
91:If you have faith and confidence, it is not the human form of the guru that you worship, but the Supreme Lord who manifests through him. ~ The Mother,
92:Matter is only so much mobile energy vibrating intensely into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,
93:The form is the manifestation or appearance, the idea is the truth. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,
94:He who is the Omniscient, the all-wise, He whose energy is all made of knowledge, from Him is born this that is Brahman here, this Name and Form and Matter. ~ Mundaka Upanishad,
95:Each finite is that deep Infinity
Enshrining His veiled soul of pure delight. ~ Sri Aurobindo, Collected Poems, Form,
96:Form was a tenuous raiment of the soul: ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
97:The heart of the devotee, free form desire, is like a dry match which ignites directly at the slightest mention of the name of God. ~ Sri Ramakrishna,
98:Hanuman was blessed with the vision of God, both Sakara (form) and Nirakara (formless). But he retained the ego of a servant of God. ~ Sri Ramakrishna,
99:The too developed intellect cannot often keep or recover life's first fine careless rapture. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
100:By the influence of the deep devotion of his worshiper, the Infinite reduces himself into the finite and appears as a being with form. ~ Sri Ramakrishna,
101:Form cannot unveil the indwelling Power;
Only it throws its symbols at our hearts. ~ Sri Aurobindo, Savitri, Satyavan and Savitri,
102:Just as when a piece of rope is burned it retains its form but cannot bind, so is the ego when burnt by the fire of Supreme Knowledge. ~ Sri Ramakrishna,
103:Evolution means a bringing out of new powers which lay concealed in the seed or the first form. ~ Sri Aurobindo, The Future Poetry, New Birth or Decadence?,
104:God is formless and God is with form -- and God is that which transcends both form and formlessness. God alone can say what else he is. ~ Sri Ramakrishna,
105:Think not that when the sins of thy gross form are overcome, thy duty is over to nature and to other men. ~ Book of Golden Precepts, the Eternal Wisdom
106:While repeating the Name of God, if one sees His form and becomes absorbed in Him, one's Japa stops. One gets everything when one succeeds in meditation. ~ Holy Mother Sri Sarada Devi,
107:Each form is there because it is an expression of some power of That which inhabits it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
108:God is equally manifest everywhere, yet manifests specially in holy places, just as water is everywhere, yet in places will form a lake. ~ Sri Ramakrishna,
109:Guru is not the physical form. So the contact will remain even after the physical form of the Guru vanishes. ~ Sri Ramana Maharshi, Day by Day, 9-3-46,
110:In the worst Ignorance there is some point of the knowledge which constitutes that form of Ignorance ~ Sri Aurobindo, Isha Upanishad, Knowledge and Ignorance,
111:Doctrine says the absolute must not be considered apart form the world and the soul. These three form a one -- three in one, one in three. ~ Sri Ramakrishna,
112:Doctrine says the absolute must not be considered apart from the world and the soul. These three form a one -- three in one, one in three. ~ Sri Ramakrishna,
113:Equality is not fulfilled till it takes its positive form of love and delight. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
114:Keep only my soul to adore eternally
And meet Thee in each form and soul of Thee. ~ Sri Aurobindo, Collected Poems, Surrender,
115:All life is the play of universal forces. The individual gives a personal form to these universal forces. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
116:So long as the sound of bell is audible, it exists in form; but when it is no longer heard, it becomes formless. So it is the same with God. ~ Sri Ramakrishna,
117:To whatsoever living form I turn
I see my own body with another face. ~ Sri Aurobindo, Collected Poems, The Indwelling Universal,
118:First of the elements, universal Being, Thou hast created all and preservest all and the universe is nothing but Thy form. ~ Vishnu Purana, the Eternal Wisdom
119:Ishwara will answer your call by whatever name you call Him and will appear in whatever form you worship Him. ~ Sri Ramana Maharshi, Letters 200, [T5],
120:O worshipper of the formless Infinite,
    Reject not form, what dwells in it is He. ~ Sri Aurobindo, Collected Poems, Form,
121:Trying to change yourself is a form of judgment. Awakening is not about fixing yourself. It is about revealing every aspect of yourself with love, acceptance and compassion. ~ Leonard Jacobson,
122:Attach thyself to the sense of-things and not to their form. The sense is the essential, the form is only an encumbrance. ~ Attar of Nishapur, the Eternal Wisdom
123:He whose senses are not attached to name and form who is no longer troubled by transient things; can be really called a disciple. ~ Dhammapada, the Eternal Wisdom
124:Nature creates perfectly because she creates directly out of life and is not intellectually self-conscious. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
125:Things in their fundamental nature can neither be named nor explained. They cannot be expressed adequately in any form of language. ~ Aswaghosha, the Eternal Wisdom
126:But I have loved too the body of my God.
I have pursued him in his earthly form. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
127:Delight is the soul of existence, beauty the intense impression, the concentrated form of delight. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
128:At a certain stage in the path of devotion the religious man finds satisfaction in the Divinity with a form, at another stage in the formless Impersonal. ~ Sri Ramakrishna,
129:That which has neither body, nor appearance, nor form, nor matter, nor can be seized by our senses, That which cannot be expressed,-this is God. ~ Hermes, the Eternal Wisdom
130:The truths and the symbols which represent them move in conjunction and form the living chariot that bears up (for us) the throne of the Divine Humanity. ~ Samuel Taylor Coleridge, The Statesman's's Manual,
131:Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit. ~ Sri Aurobindo, The Life Divine, The Knot of Matter,
132:The attempt to express in form and limit something of that which is formless and illimitable is the attempt of Indian art. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
133:The mighty daemon lies unshaped within,
To evoke, to give it form is Nature's task. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
134:The religious instinct in man is most of all the one instinct in him that cannot be killed, it only changes its form. ~ Sri Aurobindo, The Human Cycle, Religion as the Law of Life,
135:This bodily appearance is not all;
The form deceives, the person is a mask; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
136:The harmony of the world is made manifest in form and number, and the heart and soul and all the poetry of natural philosophy are embodied in the concept of mathematical beauty. ~ Sir D'Arcy Wentworth Thompson,
137:Many are the names of God and infinite the forms through which He may be approached. In whatever name and form you worship Him, through that you will realise Him. ~ Sri Ramakrishna,
138:While repeating the name of the Lord, you will see His form - effulgent and smiling. You will also smile and then weep, and say, ' Why did You not appear before? Why have You come so late?' ~ Swami Akhandananda,
139:God with form and the formless God are both equally true. One cannot keep one's mind on the formless God a long time. That is why God assumes form for His devotees. ~ Sri Ramakrishna,
140:Action Human and Divine
Keep only my soul to adore eternally
And meet Thee in each form and soul of Thee. ~ Sri Aurobindo, Collected Poems, Surrender,
141:Aspiration, call, prayer are forms of one and the same thing and are all effective; you can take the form that comes to you or is easiest to you.
   ~ Sri Aurobindo, Letters On Yoga - II,
142:No form can exhaust or fully express the potentialities of the idea or force that gave it birth. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - VI,
143:Aloneness is a gift. A beautiful gift to the human soul. True and consistent satisfaction comes from the bond you form with yourself. Nobody else is a constant" ~ Mohadesa Najumi, for bio. see: http://bit.ly/2wWb6jH,
144:Form gives being to a thing in the following sense: in every existing thing the form is the being, so that the very form which gives being is the being which is given to the thing. ~ Nicholas of Cusa, De Dato 2 (98),
145:The last inviolate secret hides
Behind the human glory of a Form,
Behind the gold eidolon of a Name. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
146:At a certain stage in the path of devotion the religious man finds satisfaction in the Divinity with a form, at another stage in the formless Impersonal. ~ Ramakrishna, the Eternal Wisdom
147:I am neither male nor female, nor am I sexless. I am the Peaceful One, whose form is self-effulgent, powerful radiance." ~ Guru Nanak, (1469 - 1539), the founder of Sikhism and the first of the ten Sikh Gurus, Wikipedia.,
148:Resistance is the subtlest form of attachment." ~ Eric Micha'el Leventhal, (b. 1978) Author, developmental editor and holistic educator based on the island of Maui, Hawai'i. Quote from "A Light from the Shadows,", (2012),
149:A man shall shake off every tie; for when he has no more attachment for form and name, when he is utterly without possessions, sorrow does not run after him. ~ Dhammapada, the Eternal Wisdom
150:Is there then any place left uncovered by God? A dirty place is as holy as the bank of the Ganges. It is said that the whole creation is the Virat, the Universal Form of God. ~ Sri Ramakrishna,
151:Since the beginning of earth history, Sri Aurobindo has always presided over the great earthly transformations, under one form or another, one name or another.
   ~ The Mother, Words Of The Mother I,
152:Listen to the voice of duty, of honor, of nature and of your endangered country. Let us form one body, one heart, and defend to the last warrior our country, our homes, our liberty, and the graves of our fathers. ~ Tecumseh,
153:The word ἐκένωσεν (ekénōsen) is used in Philippians 2:7, [Jesus] made himself nothing ...[Phil. 2:7] (NIV) or ...[he] emptied himself...[Phil. 2:7] (NRSV), using the verb form κενόω (kenóō) to empty. ~ Def,
154:You need not worry about awakening the spiritual power called Kundalini. If you chant the name of the Lord with a steadfast mind and meditate on His blissful form, you need not bother about anything else. ~ Swami Saradananda,
155:Birth in the body is the most close, divine and effective form of help which the liberated can give to those who are themselves still bound. ~ Sri Aurobindo, Isha Upanishad, Knowledge and Ignorance,
156:Content without method leads to phantasy; method without content to empty sophistry; matter without form to unwieldy erudition; form without matter to hollow speculation. ~ Johann Wolfgang von Goethe, Scientific Studies p.306,
157:... Lose yourself,
Lose yourself.
Escape from this earthly form,
For this body is a chain
and you are its prisoner.
Smash through the prison wall
and walk outside with the kings and princes. ~ Jalaluddin Rumi
158:The God who made all things gave himself form through Mary, and thus he made his own creation. He who could create all things from nothing would not remake his ruined creation without Mary. ~ Saint Anselm, 'Beata Virgo Maria',
159:A monstrous birth prepared its cosmic form
In Nature's titan embryo, Ignorance. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
160:t is in the foundation of our being that the conditions of existence have their root. It is from the foundation of our being that they start up and take form. ~ Buddhist Texts, the Eternal Wisdom
161:Poetry may make us from time to time a little more aware of the deeper, unnamed feelings which form the substratum of our being, to which we rarely penetrate; for our lives are mostly a constant evasion of ourselves. ~ T S Eliot,
162:The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
163:Thou art the sun, the stars, the planets, the entire world, all that is without form or endowed with form, all that is visible or invisible, Thou art all these. ~ Vishnu Purana, the Eternal Wisdom
164:The word, the form, the charm, the glory and grace
Are missioned sparks from a stupendous Fire; ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
165:I [the real Self] am without character, without action, without imagination, without relation, without change, without form, without sin, all eternity, every liberated." ~ From the "Atmabodha," one of the 10 Upanishads, Wikipedia.,
166:An omnipotent indiscernible Influence,
He sits, unfelt by the form in which he lives
And veils his knowledge by the groping mind. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
167:A 'tulpa' is a consciously-projected thought-form or servitor, which may perform a particular task for a magician or act as a general 'helper'. They are of a similar nature to Spirit Desire-Forms.
   ~ Phil Hine, Aspects of Evocation,
168:The computer programmer is a creator of universes for which he alone is responsible. Universes of virtually unlimited complexity can be created in the form of computer programs.
   ~ Joseph Weizenbaum, Computer Power and Human Reason,
169:As the rivers flow into the ocean and lose their name and form, the sage losing name and form disappears into the supreme Spirit and himself becomes that Spirit. ~ Mundaka Upanishad, the Eternal Wisdom
170:In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice. ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, [T5],
171:What is Truth and who can find her form
Amid the specious images of sense,
Amid the crowding guesses of the mind ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
172:Praise is the form of prayer which recognizes most immediately that God is God. It lauds God for his own sake and gives him glory, quite beyond what he does, but simply because He Is. ~ Catechism of the Catholic Church, paragraph 2639,
173:God is immaterial, and for this reason transcends every conception. Since He is invisible He can have no form. But from what we observe in His work we may conclude that He is eternal, omnipotent, omniscient and omnipresent. ~ Beethoven,
174:Our spirit tires of being's surfaces,
Transcended is the splendour of the form;
It turns to hidden powers and deeper states. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
175:All natures, because they exist and therefore have a mode of their own, a form of their own, and a certain peace within themselves, are certainly good. ~ Saint Augustine of Hippo, City of God xii.5,
176:Agni in the form of an aspiration full of concentrated calm and surrender is certainly the first thing to be lighted in the heart. ~ Sri Aurobindo, Letters on Yoga - III, Experiences Associated with the Psychic,
177:The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument. ~ Sri Aurobindo, LOY4,
178:There is a oneness native and occult
That needs no instruments and erects no form;
In unison it grows with all that is. ~ Sri Aurobindo, Savitri, The Birth and Childhood of the Flame,
179:A mystic Form that could contain the worlds,
Yet make one human breast its passionate shrine, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit's Freedom and Greatness,
180:What good is there in reading a whole lot of scriptures? What good is there in the study of philosophy? What is the use of talking big? At the beginning one should concentrate on God with form. ~ Sri Ramakrishna,
181:Before the soul can understand and remember it must be united to Him who speaks by His silence, as to the mind of the potter the form on which the clay is modelled. ~ Book of Golden Precepts, the Eternal Wisdom
182:The plan of the human form is one, yet no two human beings are precisely alike in their physical characteristics. ~ Sri Aurobindo, The Human Cycle, Nature's Law in Our Progress - Unity in Diversity, Law and Liberty,
183:Everybody is different. Some comedy is more musical like Steven Wright. His is a pillar of comedy to me. He invented a whole form and all his jokes are poems. So it's different. I wanted to do it like George Carlin. Now I do it like me. ~ Louis C K,
184:When man has known beyond this world the Being who is hidden according to the form in every creature, the Lord who contains in himself all things, then he becomes immortal. ~ wetaswatara Upanishad, the Eternal Wisdom
185:The All-containing was contained in form,
Oneness was carved into units measurable,
The limitless built into a cosmic sum: ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
186:Many are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him.
   ~ Sri Ramakrishna, Sayings of Ramakrishna Paramahamsa,
187: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
188:The BEAUTIFUL and the GOOD are the same in a subject, since they are founded on the same reality, namely, the form, and it is for this reason that the GOOD is praised as BEAUTIFUL ~ Saint Thomas Aquinas, (ST 1.5.4ad1).,
189:The one controlling inner Self of all existences who makes his one form into many kinds of form, him the sages see in themselves; theirs is the eternal peace and it is not for others. ~ Katha Upanishad, the Eternal Wisdom
190:What has to be overcome is the opposition of the Ignorance that does not want the transformation of the nature. If that can be overcome, then old spiritual ideas will not form an obstacle. ~ Sri Aurobindo, Letters On Yoga - I,
191:Orthodoxy, in fact, has retained much of the spirit and form of a mystery-religion in the best sense of the term; its symbolic yet realistic apprehension of the deep things of God, and the nearness yet otherness of the Eternal. ~ Evelyn Underhill, Worship,
192:An emanation or a part of her being and consciousness comes out of the Mother to each sadhak and as her image and representative remains with him to help him. In fact, it is the Mother who comes out in that form. ~ Sri Aurobindo,
193:So long as we are attached to the form, we shall be unable to appreciate the substance, we shall have no notion of the causes the knowledge of which is the true knowing. ~ Antoine the Healer : Revelations, the Eternal Wisdom
194:The Eternal suffers in a human form,
He has signed salvation's testament with his blood:
He has opened the doors of his undying peace. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
195:As sunlight hitting an object creates a shadow, the light of consciousness hitting the form of its instrument creates what in essence is also a shadow, the seeming self. What efforts can such a shadow make? Can you cook food on a painting of a fire? ~ Wu Hsin,
196:His form stands not within the vision of any, none seeth Him with the eye. By the heart and the thought and the mind He is experienced; who seize this with the knowledge, they become immortal. ~ Katha Upanishad, the Eternal Wisdom
197:As the principle of Fire is one, but having entered this world assumes shapes that correspond to each different form, so the one Self in all existences assumes shapes that correspond to each form of things. ~ id, the Eternal Wisdom
198:This is the practical and active form of that obligation of a Master of the Temple in which it said:: 'I will interpret every phenomenon as a particular dealing of God with my soul.'
   ~ Aleister Crowley, Liber ABA, Magick, The Wand,
199: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,
200:Jung's vision for [The Red Book] was ... significantly influenced in form, style, content by The Bible, Dante's Divine Comedy, Nietzsche's Thus Spoke Zarathustra, Goethe's Faust, medieval illuminated manuscripts, the illuminated works of William Blake. ~ Mark Winborn,
201:The appearance of form, as revelation of the depths, is an indissoluble union of two things. It is the real presence of the depths, of the whole of reality, and it is a real pointing beyond itself to these depths. ~ Hans Urs von Balthasar, The Glory of the Lord I.118,
202:Even in the worm is a god and it writhes for a form and an outlet.
Workings immortal obscurely struggling, hints of a godhead
Labour to form in this clay a divinity. ~ Sri Aurobindo, Collected Poems, Ilion,
203:From time forth created things From time too, they advance in growth. Likewise in time they disappear Time is a form and formless too.." ~ "Upaninshads," part of the Sanskrit texts that contain some of the central philosophical concepts and ideas of Hinduism, Wikipedia.,
204:What is soul and in what form does it exist in us?

   The first form of the soul is a spark of light from the Divine. By evolution it becomes an individualised being and then it can take the form it wants.
   ~ The Mother, Words Of The Mother II,
205:The problem of the Antichrist is the production of counterfeits of God and the usurpation of reconciliation in the form of communities that have all the appearance of being ultimate and unsurpassable. ~ William Desmond, 'God Beyond the Whole: Between Solov'ëv and Shestov',
206:Being aware of being aware is the essence of meditation. It is the only form of meditation that does not require the directing, focusing or controlling of the mind." ~ Rupert Spira, (b.1960) international teacher of Advaita Vedanta. From "Being Aware of Being Aware, (2017).,
207:Self-Observation is an act of watching everything that goes on, both within yourself, and outside. You do nothing but watch, just as if it were happening to someone else. You do not personalize. You do not react or form an opinion about anything you observe. ~ Vernon Howard,
208:Call upon God by whatever name or form you like. But should anyone ask you about your Chosen Ideal, stop talking to him that instant. There is a great possibility of harm to the aspirant if such private subjects of spiritual life are disclosed to others. ~ Swami Adbhutananda,
209:The experience of Self, which is nothing but the form of [supreme] love, is that in which the eyes see only love, the tongue tastes only love and the touch feels only love, which is bliss." [655] ~ Guru Vachaka Kovai [The Garland of Guru's Sayings] See: http://bit.ly/38LDceX,
210:This evolution lasts until we reach the absolute purity of the Being. Then we arrive at divinity. We form a vast oneness. We enjoy an entirety of divine power; we are united in a single love; we are God. ~ Antoine the Healer, the Eternal Wisdom
211:Breath and mind arise from the same place and when one of them is controlled, the other is also controlled.

Watching the breath is also one form of pranayama. Merely watching the breath is easy and involves no risk. ~ Sri Ramana Maharshi,
212:Every spirit that is either rational or intellectual is by itself formless, but if it turns towards it Cause, that is, to the Word, by Whom all things are made, then it takes on form. Therefore the one Form of all rational and intellectual spirits is the Word of God. ~ Eriugena,
213:In God's supreme withdrawn and timeless hush
A seeing Self and potent Energy met;
The Silence knew itself and thought took form:
Self-made from the dual power creation rose. ~ Sri Aurobindo, Savitri, In the Self of Mind,
214:Once we have grasped the nature of morality, we understand it also implies a new & higher form of reasonability. This reasonability presupposes morality & not vice versa... In order to be reasonable in this sense, I have to act morally well. ~ Dietrich von Hildebrand, Ethics 194,
215:Don't react or form an opinion about anything you observe, a newspaper headline or an inner feeling. Judge nothing as good or bad, pleasurable or painful, favorable or unfavorable. Simply watch, just as if you have no personal connection with whatever you observe. ~ Vernon Howard,
216:Form in its heart of silence recondite
    Hides the significance of His mystery,
    Form is the wonder-house of eternity,
A cavern of the deathless Eremite. ~ Sri Aurobindo, Collected Poems, Form,
217:None is greater than he. The gods themselves will have to descend upon earth and it is in a human form that they will get their salvation. Man alone reaches the perfection of which the gods themselves are ignorant. ~ Vivekananda, the Eternal Wisdom
218:Stillness means 'Destroy yourself'; every name & form is the cause of trouble. 'I-I' is the Self. 'I am this' is the ego. When the 'I' is kept up as the 'I' only, it is the Self. When it flies off at a tangent & says 'I am this or that. I am such and such', it is the ego. ~ Ramana,
219:To catch the boundless in a net of birth,
To cast the spirit into physical form,
To lend speech and thought to the Ineffable; ~ Sri Aurobindo, Savitri, 02.06,
220:If a man chooses a certain Way and seems to have no particular talent for this Way, he can still become a master if he so chooses. By keeping at a particular form of study a man can attain perfection either in this life or the next (if a next life is believed in). ~ Miyamoto Musashi,
221:Mental activity in the daytime creates a latent form of habitual thought which again transforms itself at night into various delusory visions sensed by the semi-consciousness. This is called the deceptive and magic-like Bardo of Dream. ~ Jetsun Milarepa,
222:The body is the name of a succession of changes; it is with the body as with a river in which you see the same form, but the waves change every moment and other and new waves take the place of those that preceded them. ~ Vivekananda, the Eternal Wisdom
223:Numerous are the names of the Ineffable and infinite the forms which lead towards Him. Under whatever name or in whatever form you desire to enter into relation with him, it is in that form and under that name that you will see Him. ~ Sri Ramakrishna,
224:Tat savitur varam rupam jyotih parasya dhimahi
yannah satyena dipayet.1

1. Let us meditate on the most auspicious form of Savitri, on the light of the Supreme which shall illumine us with the Truth. ~ Sri Aurobindo's translation, Sri Aurobindo Centenary Library, vol. 26, p. 513,
225:The only way of expressing emotion in the form of art is by finding an objective correlative, a set of objects, a situation, a chain of events which shall be the formula of that particular emotion; such that when the external facts are given, the emotion is immediately evoked ~ T S Eliot,
226:In that fair subtle realm behind our own
The form is all, and physical gods are kings.
The inspiring Light plays in fine boundaries;
A faultless beauty comes by Nature's grace; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
227:A pigmy Thought needing to live in bounds
For ever stooped to hammer fact and form.
Absorbed and cabined in external sight,
It takes its stand on Nature's solid base. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
228:His fate within him shapes his acts and rules;
Its face and form already are born in him,
Its parentage is in his secret soul ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart's Grief and Pain,
229:Desire to have Him. Be angry with Him. Ask Him, 'Why are You not coming to me?' Direct all emotions - love, anger, etc., towards Him. Be greedy to taste His playful life, His name and form. Be infatuated with His beauty. Feel proud that you have loved Him and got His assurance ~ Swami Akhandananda,
230:He saw the Perfect in their starry homes
Wearing the glory of a deathless form,
Lain in the arms of the Eternal's peace,
Rapt in the heart-beats of God-ecstasy. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
231:Numerous are the names of the Ineffable and infinite the forms which lead towards Him. Under whatever name or in whatever form you desire to enter into relation with him, it is in that form and under that name that you will see Him. ~ Ramakrishna, the Eternal Wisdom
232:Whatever type of karma one performs, one's mind will become exactly like that. The mind of one who performs noble and holy work becomes broad, elevated, and pure. Work done for God makes the mind go towards God; it is the attitude that matters, not the external form of the work ~ Swami Adbhutananda,
233:In its vast ambit of ideal Space
Where beauty and mightiness walk hand in hand,
The Spirit's truths take form as living Gods
And each can build a world in its own right. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
234:That which differentiates one thing from another is time, space, and causation.

The differentiation is in the form, not in the substance.

You may destroy the form and it disappears for ever; but the substance remains the same. You can never destroy the substance. ~ Swami Vivekananda,
235:There is only one temple in the universe and that is the body of man. Nothing is holier than this noble form. To bow down before man is a homage offered to this revelation in the flesh. We touch heaven when we lay our hand on a human body. ~ Novalis, the Eternal Wisdom
236:When we speak of the efficient cause of the universe, we mean, obviously the active Being,-the Being active and effective everywhere; we mean, then, that universal Intelligence which appears to be the principal faculty of the World-Soul and, as it were, the general form of the universe. ~ Giordano Bruno,
237:White Magic leans more toward the acquisition of wisdom and a general feeling of faith in the universe. The Black form in concerned more with the acquisition of power and is reflective of a basic faith in oneself.
   ~ Peter J Carroll, Liber Null, The Initiate Syllabuses 3o IOT, Liber Lux, Liber Nox [25],
238:Wait patient of the brittle bars of form
Making division your delightful means
Of happy oneness rapturously enhanced
By attraction in the throbbing air between. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
239:Krishna! Krishna! Krishna! Krishna Satchidananda! Nowadays I do not see Your form. Now I see You both inside me and outside. I see that it is You who have become the universe, all living beings, and everything else. You alone have become mind, intelligence, everything ~ Sri Ramakrishna,
240:The Divine accepts whatever symbol, form or conception of himself is present to the mind of the worshipper, yāṁ yāṁ tanuṁ śraddhayā arcati, as it is said elsewhere, and meets him according to the faith that is in him. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
241:The egoist sacrifices everything to his "I,"dupe of an error which makes him take his personality for something real and durable and the world of phenomena for a solid entity. Thus life under this form of unbridled individualism is void of all moral character. ~ Schopenhauer, the Eternal Wisdom
242:You have to remain in that beingness or consciousness with firm faith while having no identification with the body or personality or with name and form. Always identify yourself with consciousness. It will take a while for this conviction to take root, but persist. ~ Sri Nisargadatta Maharaj,
243:Ten knots of bondage; the illusion of personality; doubt; belief in the efficacy of rites and religious practices; sensuality; ill will; desire of a future life in the world of form; desire of a future life in the world of the formless; pride; unquietness; ignorance. ~ Narada Sutra, the Eternal Wisdom
244:Having attained to that unalterable calm which nothing can trouble one can afterwards meditate and form an assured judgment on the essence of things; when one has meditated and formed a sure judgment on the essence of things, afterwards one can attain to the desired state of perfection. ~ Sri Ramakrishna,
245:he action of man made of desire, dislike and illusion starts from his own being, in himself it has its source and, wherever it is found, must come to ripeness, and wherever his action comes to ripeness, man gathers its fruits whether in this or some other form of life. ~ Buddhist Texts, the Eternal Wisdom
246:There is, however, one form of miracle which certainly happens, the influence of the genius. There is no known analogy in Nature. One cannot even think of a super-dog transforming the world of dogs, whereas in the history of mankind this happens with regularity and frequency.
   ~ Aleister Crowley, Liber ABA,
247:The essential spiritual being is so noble that even the damned cannot wish to cease from being. But sins form a partition and provoke so great a darkness and dissimilarity between the forces and the being in whom God lives that the spirit cannot unite itself to its own essence. ~ Ruysbroeck, the Eternal Wisdom
248:Shitposting, I claim, is a form of transcendental meditation through which the shitposter becomes an empty vessell - the shitposter's 'self' ceases to be, in the Lacanian sense, 'I' and instead becomes a 'creative nothing' which expands from an infantismal singularly of pure meme essence into the eternal void of post-ironic nihilism. ~ Unknown,
249:Having attained to that unalterable calm which nothing can trouble one can afterwards meditate and form an assured judgment on the essence of things; when one has meditated and formed a sure judgment on the essence of things, afterwards one can attain to the desired state of perfection. ~ Ramakrishna, the Eternal Wisdom
250:It may be necessary to regain one's original sexuality from the mass of fantasy and association into which it mostly sinks. This is achieved by judicious use of abstention and by arousing lust without any form of mental prop or fantasy. This exercise is also therapeutic. Be ye ever virgin unto Kia.
   ~ Peter J Carroll, Liber Null, Liber LUX, Gnosis [33],
251:The word, the form, the charm, the glory and grace
   Are missioned sparks from a stupendous Fire;
   A sample from the laboratory of God
   Of which he holds the patent upon earth,
   Comes to him wrapped in golden coverings
   ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
252:When He calls me I start a self-inspection: 'Am I fair or will my looks earn rejection? If a fine beauty leads a beast along, She's only mocking what does not belong! To see my own face can there be a way? Is my complexion now like night or day?' I searched for my soul's form in everyone, But it did not reflect in anyone. ~ Jalaluddin Rumi, The Masnavi,
253:When we speak of the efficient cause of the universe, we mean, obviously the active Being,-the Being active and effective everywhere; we mean, then, that universal Intelligence which appears to be the principal faculty of the World-Soul and, as it were, the general form of the universe. ~ Giordano Bruno, the Eternal Wisdom
254:As when the mantra sinks in Yoga's ear,
Its message enters stirring the blind brain
And keeps in the dim ignorant cells its sound;
The hearer understands a form of words
And, musing on the index thought it holds,
He strives to read it with the l ~ Sri Aurobindo, Savitri, The Call to the Quest,
255:The devotee who has seen the One in only one of his aspects, knows Him in that aspect alone. But he who has seen Him in numerous aspects is alone in a position to say; "All these forms are those of the One and the One is multiform." He is without form and in form, and numberless are His forms which we do not know. ~ Sri Ramakrishna,
256:The complete attempt to deal with the term is would go to the form and matter of every thing in existence, at least, if not to the possible form and matter of all that does not exist, but might. As far as it could be done, it would give the grand Cyclopaedia, and its yearly supplement would be the history of the human race for the time. (354) ~ Augustus De Morgan,
257:The more we rise towards the summit, towards the identity, both through the form and in the essence, and the more we turn away from particular things towards the whole, the more do we find the unity that abides for ever, and behold it as supreme, dominant, comprehensive of diversity and multiplicity. ~ Iamblichus, the Eternal Wisdom
258:In the prone obscure beginnings of the race
The human grew in the bowed apelike man.
He stood erect, a godlike form and force,
And a soul's thoughts looked out from earth-born eyes;
Man stood erect, he wore the thinker's brow:
He looked at heaven ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
259:In the realms of the immortal Supermind
Truth who hides here her head in mystery,
Her riddle deemed by reason impossible
In the stark structure of material form,
Unenigmaed lives, unmasked her face and there
Is Nature and the common law of things. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
260:But not the utter vision and delight.
A veil is kept, something is still held back,
Lest, captives of the beauty and the joy,
Our souls forget to the Highest to aspire.
In that fair subtle realm behind our own
The form is all, and physical gods are kings.
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
261:The devotee who has seen the One in only one of his aspects, knows Him in that aspect alone. But he who has seen Him in numerous aspects is alone in a position to say; "All these forms are those of the One and the One is multiform." He is without form and in form, and numberless are His forms which we do not know. ~ Ramakrishna, the Eternal Wisdom
262:There is a myth about such highs: the user has an illusion of great insight, but it does not survive scrutiny in the morning. I am convinced that this is an error, and that the devastating insights achieved when high are real insights; the main problem is putting these insights in a form acceptable to the quite different self that we are when we're down the next day. ~ Carl Sagan,
263:Become conscious of being conscious. Say or think "I am", and add nothing to it. Be aware of the stillness that follows the "I am". Sense your presence, the naked unveiled, unclothed beingness. It is untouched by young or old, rich or poor, good or bad, or any other attributes. It is the spacious womb of all creation, all form. ~ Sri Ramana Maharshi,
264:As the floods when they have thrown themselves into the ocean, lose their name and their form and one cannot say of them, "Behold, they are here, they are there, " though still they are, so one cannot say of the Perfect when he has entered into the supreme Nirvana, "He is here, he is there," though he is still in existence. ~ Buddhist Meditations, the Eternal Wisdom
265:O Mother, what should I do? I am completely unconscious. Mother, where are You?

   In your psychic being - I am always present there. It is there that you can find me and must find me, and when you have found me there, in the depths of your heart, you will also recognise me in my physical form. 31 October 1934
   ~ The Mother, More Answers From The Mother, [T0],
266:Experience has taught me that it is wrong and cruel to suspend judgement, that nonjudgmentalism is at its best indifference to the suffering of others, at worst a disguised form of sadism. How can one respect people as members of the human race unless one holds them to a standard of conduct and truthfulness? How can people learn from experience unless they are told that they can and should change? ~ Theodore Dalrymple,
267:For the World-Transcendent embraces the universe, is one with it and does not exclude it, even as the universe embraces the individual, is one with him and does not exclude him.
   The individual is a centre of the whole universal consciousness; the universe is a form and definition which is occupied by the entire immanence of the Formless and Indefinable. ~ Sri Aurobindo, The Life Divine, 1.5-11,
268:The Isha Upanishad also speaks of the golden lid hiding the face of the Truth by removing which the Law of the Truth is seen and the highest knowledge in which the One Purusha is known (so'ham asmi) is described as the kalyan.atama form of the Sun. All this seems to refer to the supramental states of which the Sun is the symbol.
   ~ Sri Aurobindo, Letters On Yoga - I, Integral Yoga and Other Paths -IV,
269:A man forgets God if he is entangled in the world of maya through a woman. It is the Mother of the Universe who has assumed the form of maya, the form of woman. One who knows this rightly does not feel like leading the life of maya in the world. But he who truly realizes that all women are manifestations of the Divine Mother may lead a spiritual life in the world. Without realizing God one cannot truly know what a woman is. ~ Sri Ramakrishna,
270:The born lover... has a certain memory of beauty but severed from it now, he longer comprehends it; spellbound by visible loveliness he clings amazed about that. His lesson must be to fall down no longer in bewildered delight before some, one embodied form, he must be led under a system of mental discipline, to beauty everywhere and made to discern the One Principle underlying all."
   ~ Plotinus, 1st Ennead, 3 tractate,
271:the one thing needful ::: To know, be and possess the Divine is the one thing needful and it includes or leads up to all the rest; towards the sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all the necessary form and manifestation, will be added.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 41 [T1],
272:That devotee asked, "Will Ishwara manifest Himself if you give Him some name and pray to Him to appear in a particular form?"

Bhagavan: "Yes. He will answer your call by whatever name you call Him and will appear in whatever form you worship Him. As soon as He manifests Himself you ask something. He grants the boon and disappears, but you remain where you were." ~ Sri Ramana Maharshi, Letters from Sri Ramanasramam,
273:You should not imagine that your reason can evolve to the extent of understanding God. Rather, if God is to shine divinely within you, your natural light cannot assist this process but must become a pure nothingness, going out of itself. Only then can God enter with his light, bringing back with him all that you have renounced and a thousand times more, including a new form which contains all things in itself. ~ Meister Eckhart,
274:The High-Subtle Self ::: "...cognitive style- actual intuition and literal inspiration, archetypal Form, audible illumination, revelations of light and sound affective elements- rapture, bliss, ecstatic release into superconsciousness motivational/conative factors-karuna, compassion, overwhelming love and gratefulness temporal mode- transtemporal, moving into eternity mode of self- archetypal-divine, overself, overmind." ~ Ken Wilber, The Atman Project pg.80,
275:to become conscious of the psychic :::
The psychic being always has an influence on the thoughts and actions, but one is rarely conscious of it. To become conscious of the psychic being, one must want to do so, make one's mind as silent as possible, and enter deep into the heart of one's being, beyond sensations and thoughts. One must form the habit of silent concentration and descent into the depths of one's being.
   ~ The Mother,
276:If Confucius can serve as the Patron Saint of Chinese education, let me propose Socrates as his equivalent in a Western educational context - a Socrates who is never content with the initial superficial response, but is always probing for finer distinctions, clearer examples, a more profound form of knowing. Our concept of knowledge has changed since classical times, but Socrates has provided us with a timeless educational goal - ever deeper understanding. ~ Howard Gardner,
277:SRI AUROBINDO'S SYMBOL
   [facsimile]
   The descending triangle represents Sat-Chit-Ananda.
   The ascending triangle represents the aspiring answer from matter under the form of life, light and love.
   The junction of both - the central square - is the perfect manifestation having at its centre the Avatar of the Supreme - the lotus.
   The water - inside the square - represents the multiplicity,
   the creation.
   4 April 1958
   ~ The Mother, Words Of The Mother I,
278:The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.
   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?
   ~ Sri Aurobindo, The Life Divine,
279:You only know the universe according to the amount you know the shadows, and you are ignorant of the Real according to what you do not know of the person on which that shadow depends. Inasmuch as He has a shadow, He is known, and inasmuch as one is ignorant of what is in the essence of the shadow of the form which projects the shadow, he is ignorant of Allah. For that reason, we say that Allah is known to us from one aspect and not known to us from another aspect. ~ Ibn Arabi,
280:We do not fight against any creed, any religion. We do not fight against any form of government. We do not fight against any caste, any social class. We do not fight against any nation or civilisation. We are fighting division, unconsciousness, ignorance, inertia and falsehood. We are endeavouring to establish upon earth union, knowledge, consciousness, truth; and we fight whatever opposes the advent of this new creation of Light, Peace, Truth and Love. ~ The Mother, Agenda Vol 6, Satprem,
281:A might no human will nor force can gain,
A knowledge seated in eternity,
A bliss beyond our struggle and our pain
Are the high pinnacles of our destiny. ~ Sri Aurobindo, Collected Poems: Evolution - II
Man's destiny
The Mantra is born through the heart and shaped or massed by the thinking mind into a chariot of that godhead of the Eternal of whom the truth seen is a face or a form. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
282:So the call of the Nondual traditions is: Abide as Emptiness, embrace all Form. The liberation is in the Emptiness, never in the Form, but Emptiness embraces all forms as a mirror all its objects. So the Forms continue to arise, and, as the sound of one hand clapping, you are all those Forms. You are the display. You and the universe are One Taste. Your Original Face is the purest Emptiness, and therefore every time you look in the mirror, you see only the entire Kosmos. ~ Ken Wilber, A Brief History of Everything, p. 240,
283:In Japanese language, kata (though written as 方) is a frequently-used suffix meaning way of doing, with emphasis on the form and order of the process. Other meanings are training method and formal exercise. The goal of a painter's practicing, for example, is to merge his consciousness with his brush; the potter's with his clay; the garden designer's with the materials of the garden. Once such mastery is achieved, the theory goes, the doing of a thing perfectly is as easy as thinking it
   ~ Boye De Mente, Japan's Secret Weapon - The Kata Factor,
284:You are not entering this world in the usual manner, for you are setting forth to be a Dungeon Master. Certainly there are stout fighters, mighty magic-users, wily thieves, and courageous clerics who will make their mark in the magical lands of D&D adventure. You however, are above even the greatest of these, for as DM you are to become the Shaper of the Cosmos. It is you who will give form and content to the all the universe. You will breathe life into the stillness, giving meaning and purpose to all the actions which are to follow. ~ Gary Gygax,
285:SLEIGHT OF MIND IN INVOCATION
Invocation is a three stage process. Firstly the magician consciously identifies with what is traditionally called a god-form, secondly he enters gnosis and thirdly the magicians subconsciousness manifests the powers of the god-form. A successful invocation means nothing less than full "possession" by the god-form. With practice the first stage of conscious identification can be abbreviated greatly to the point where it may only be necessary to concentrate momentarily on a well used god-form. ~ Peter J Carroll, Liber Kaos,
286:... Krishna, the great Lord of Yoga,
revealed to Arjuna his majestic,
transcendent, limitless form.

With innumerable mouths and eyes,
faces too marvelous to stare at,
dazzling ornaments, innumerable
weapons uplifted, flaming-

crowned with fire, wrapped
in pure light, with celestial fragrance,
he stood forth as the infinite
God, composed of all wonders.

If a thousand suns were to rise
and stand in the noon sky, blazing,
such brilliance would be like the fierce
brilliance of that mighty Self. ~ Krishna-Dwaipayana Vyasa,
287:17. Freedom to Live:The hero is the champion of things becoming, not of things become, because he is. "Before Abraham was, I AM." He does not mistake apparent changelessness in time for the permanence of Being, nor is he fearful of the next moment (or of the 'other thing'), as destroying the permanent with its change. 'Nothing retains its own form; but Nature, the greater renewer, ever makes up forms from forms. Be sure that nothing perishes in the whole universe; it does but vary and renew its form.' Thus the next moment is permitted to come to pass. ~ Joseph Campbell,
288:Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it's important to know what's right and what's wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form and continue to thrive. They're a lost cause. ~ Haruki Murakami,
289:Masturbation is not the happiest form of sexuality, but the most advisable for him who wants to be alone and think. I detect the aroma of this pleasant vice in most philosophers, and a happily married logicians is almost a contradiction in terms. So many sages have regarded Woman as temptress because fornication often leads to marriage, which usually leads to children, which always leads to a respectable job and pretending to believe the idiocies your neighbors believe. The hypocrisy of the sages has been to conceal their timid onanism and call it celibacy. ~ Robert Anton Wilson,
290:The falsification of everything has been shown to be one of the characteristic features of our period, but falsification is not in itself subversion properly so-called, though contributing directly to the preparation for it. Perhaps the clearest indication of this is what may be called the falsification of language, taking the form of the misuse of certain words that have been diverted from their true meaning; misuse of this kind is to some extent imposed by constant suggestion on the part of everyone who exercises any kind of influence over the mentality of the public. ~ Rene Guenon,
291:I think what you ought to do is start by thinking about the simplest things and go from there. For example, you could stand on a street corner somewhere day after day and look at the people who come by there. You're not in any hurry to decide anything. It may be tough, but sometimes you've got to just stop and take time. You ought to train yourself to look at things with your own eyes until something comes clear. And don't be afraid of putting some time into it. Spending plenty of time on something can be the most sophisticated form of revenge. ~ Haruki Murakami, The Wind-Up Bird Chronicle,
292:System Shock states the percentage chance a character has to survive magical effects that reshape or age his body: petrification (and reversing petrification), polymorph, magical aging, etc. It can also be used to see if the character retains consciousness in particularly difficult situations. For example, an evil wizard polymorphs his dim-witted hireling into a crow. The hireling, whose Constitution score is 13, has an 85% chance to survive the change. Assuming he survives, he must successfully roll for system shock again when he is changed back to his original form or else he will die. ~ AD&D,
293:Purusha and Prakriti :::
   ... On one side he becomes aware of a witness recipient observing experiencing Consciousness which does not appear to act but for which all these activities inside and outside us seem to be undertaken and continue. On the other side he is aware at the same time of an executive Force or an energy of Process which is seen to constitute, drive and guide all conceivable activities and to create a myraid form visible to us and invisible and use them as stable supports for its incessant flux of action and creation.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
294:Man came silently into the world. As a matter of fact he trod so softly that, when we first catch sight of him as revealed by those indestructible stone instruments, we find him sprawling all over the old world from the Cape of Good Hope to Peking. Without doubt he already speaks and lives in groups ; he already makes fire. After all, this is surely what we ought to expect. As we know, each time a new living form rises up before us out of the depths of history, it is always complete and already legion. ~ Pierre Teilhard de Chardin, The Phenomenon Of Man, The Birth of Thought, 186,
295:This light of history is pitiless; it has a strange and divine quality that, luminous as it is, and precisely because it is luminous, often casts a shadow just where we saw a radiance; out of the same man it makes two different phantoms, and the one attacks and punishes the other, the darkness of the despot struggles with the splendor of the captain. Hence a truer measure in the final judgment of the nations. Babylon violated diminishes Alexander; Rome enslaved diminishes Caesar; massacred Jerusalem diminishes Titus. Tyranny follows the tyrant. Woe to the man who leaves behind a shadow that bears his form. ~ Vicktor Hugo,
296:In Plato's Symposium, the priestess Diotima teaches Socrates that love is not a deity, but rather a 'great daemon' (202d). She goes on to explain that 'everything daemonic is between divine and mortal' (202d-e), and she describes daemons as 'interpreting and transporting human things to the gods and divine things to men; entreaties and sacrifices from below, and ordinances and requitals from above...' (202e). In Plato's Apology of Socrates, Socrates claimed to have a daimonion (literally, a 'divine something')[16] that frequently warned him-in the form of a 'voice'-against mistakes but never told him what to do.
   ~ Wikipedia, Daemon,
297:Faith is a coat against ... nakedness. For most of us, most of the time, faith functions so as to screen off the abyss of mystery that surrounds us. But we all at certain times call upon faith to provide nerve to stand in the presence of the abyss--naked, stripped of life supports, trusting only in the being, the mercy and the power of the Other in the darkness. Faith helps us form a dependable 'life space,' an ultimate environment. At a deeper level, faith undergirds us when our life space is punctured and collapses, when the felt reality of our ultimate environment proves to be less than ultimate.
   ~ James W Fowler, Stages Of Faith,
298:This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine. As I looked at the door, I knew and willed, in a single movement of consciousness, that "the time has come," and lifting with both hands a mighty golden hammer I struck one blow, one single blow on the door and the door was shattered to pieces.
Then the supramental Light and Force and Consciousness rushed down upon earth in an uninterrupted flow.
   ~ The Mother, Words Of The Mother I, [T2],
299:There are two factors that have to be considered in the matter [the causes of illness]. There is what comes from outside and there is what comes from your inner condition. Your inner condition becomes a cause of illness when there is a resistance or revolt in it or when there is some part in you that does not respond to the protection; or even there may be something there that almost willingly and wilfully calls in the adverse forces. It is enough if there is a slight movement of this kind in you; the hostile forces are at once upon you and their attack takes often the form of illness. ~ The Mother, Questions And Answers 1929-1931,
300:The fact that we question the Tarot as to whether it be a method or a doctrine shows the limitation of our 'three dimensional mind', which is unable to rise above the world of form and contra-positions or to free itself from thesis and antithesis! Yes, the Tarot contains and expresses any doctrine to be found in our consciousness, and in this sense it has definiteness. It represents Nature in all the richness of its infinite possibilities, and there is in it as in Nature, not one but all potential meanings. And these meanings are fluent and ever-changing, so the Tarot cannot be specifically this or that, for it ever moves and yet is ever the same. ~ P D Ouspensky,
301:Being is the notion implicit only: its special forms have the predicate 'is'; when they are distinguished they are each of them an 'other': and the shape which dialectic takes in them, i.e. their further specialisation, is passing over into another. This further determination, or specialisation, is at once a forth-putting and in that way a disengaging of the notion implicit in being; and at the same time the withdrawing of being inwards, its sinking deeper into itself. Thus the explication of the notion in the sphere of being does two things: it brings out the totality of being, and it abolishes the immediacy of being, or the form of being as such. ~ Georg Wilhelm Friedrich Hegel,
302:By what is man impelled to act sin, though not willing it, as if brought to it by force? It is desire it is wrath born of the principle of passion, a mighty and devouring and evil thing; know this for the enemy. Eternal enemy of the sage, in the form of desire it obscures his knowledge and is an insatiable fire. The senses are supreme in the body, above the senses is the mind, higher than the mind is the understanding and higher than the understanding the spiritual Self. Know then that which is higher than the understanding, by the self control thyself and slay this difficult enemy, desire. ~ Bhagavad Gita III. 36. 37. 39. 42. 43, the Eternal Wisdom
303:The agony of breaking through personal limitations is the agony of spiritual growth. Art, literature, myth and cult, philosophy, and ascetic disciplines are instruments to help the individual past his limiting horizons into spheres of ever-expanding realization. As he crosses threshold after threshold, conquering dragon after dragon, the stature of the divinity that he summons to his highest wish increases, until it subsumes the cosmos. Finally, the mind breaks the bounding sphere of the cosmos to a realization transcending all experiences of form-all symbolizations, all divinities: a realization of the ineluctable void. ~ Joseph Campbell, The Hero with a Thousand Faces, The Ultimate Boon,
304:The physical form of a magical weapon is no more than a convenient handle or anchor for its aetheric form.
The Sword and Pentacle are weapons of analysis and synthesis respectively. Upon the pentacle aetheric forms, images, and powers are assembled when the magical will and perception vitalize the imagination. The magician may create hundreds of pentacles in the course of his sorceries, yet there is a virtue in having a general purpose weapon of this class, for its power increases with use, and it can be employed as an altar for the consecration of lesser pentacles. For many operations of an evocatory type, the pentacle is placed on the cup and the conjuration performed with the wand. ~ Peter J Carroll, Liber Null,
305:Alas! I find no customers who want anything better than kalai pulse. No one wants to give up 'woman and gold'. Man, deluded by the beauty of woman and the power of money, forgets God. But to one who has seen the beauty of God, even the position of Brahma, the Creator, seems insignificant.
A man said to Ravana, 'You have been going to Sita in different disguises; why don't you go to her in the form of Rama?' 'But', Ravana replied, 'when I meditate on Rama in my heart, the most beautiful women - celestial maidens like Rambha and Tilottama - appear no better than ashes of the funeral pyre. Then even the position of Brahma appears trivial to me, not to speak of the beauty of another man's wife.' ~ Sri Ramakrishna,
306:Consider laughter: it is the highest emotion, for it can contain any of the others from ecstacy to grief. It has no opposite. Crying is merely an underdeveloped form of it which cleanses the eyes and summons assistance to infants. Laughter is the only tenable attitude in a universe which is a joke played upon itself. The trick is to see that joke played out even in the neutral and ghastly events which surround one. It is not for us to question the universes apparent lack of taste. Seek the emotion of laughter at what delights and amuses, seek it in whatever is neutral or meaningless, seek it even in what is horrific and revolting. Though it may be forced at first, one can learn to smile inwardly at all things.
   ~ Peter J Carroll, Liber Null,
307:For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man's real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.
   ~ Sri Aurobindo, The Life Divine,
308:Magic is the science and art of causing change to occur in conformity with will. The will can only become magically effective when the mind is focused and not interfering with the will The mind must first discipline itself to focus its entire attention on some meaningless phenomenon. If an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. Egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result.
   Therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance - meaningless things.
   ~ Peter J Carroll, Liber Null, Liber MMM, The Magical Trances [15],
309:But his most important capacity is that of developing the powers of the higher principles in himself, a greater power of life, a purer light of mind, the illumination of supermind, the infinite being, consciousness and delight of spirit. By an ascending movement he can develop his human imperfection towards that greater perfection. But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection. This present law of his being starts from the inconscience of the material universe, an involution of the soul in form and subjection to material nature; and
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology Of Perfection,
310:The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation aroused only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. This path, too, as ordinarily practised, leads away from world-existence to an absorption, of another kind than the Monists, in the Transcendent and Supra-cosmic.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
311:It is ignorance if, when Allah afflicts someone by what gives him pain, he does not call on Allah to remove that painful matter from him. The one who has realization must supplicate and ask Allah to remove that from him. For that gnostic who possesses unveiling, that removal comes from the presence of Allah. Allah describes Himself as "hurt", so He said, "those who hurt Allah and His Messenger." (33:57) What hurt is greater than that Allah test you with affliction in your heedlessness of Him or a divine station which you do not know so that you return to Him with your complaint so that He can remove it from you?
Thus the need which is your reality will be proven. The hurt is removed from Allah by your asking Him to repel it from you, since you are His manifest form. ~ Ibn Arabi,
312:I mean by the Higher Mind a first plane of spiritual [consciousness] where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mind level although highly spiritual in its essential substance; and its instrumentation is through an elevated thought-power and comprehensive mental sight-not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it.
   ~ Sri Aurobindo, Letters On Poetry And Art, [9:342],
313:The most spiritual men, as the strongest, find their happiness where others would find their downfall: in the labyrinth, in hardness towards oneself and others, in experiment; their delight lies in self-mastery: asceticism is with them nature, need, instinct. The difficult task they consider a privilege; to play with burdens that crush others, a recreation... Knowledge - a form of asceticism. - They are the most venerable kind of man: that does not exclude their being the cheerfullest, the kindliest. They rule not because they want to but because they are; they are not free to be second. - The second type: they are the guardians of the law, the keepers of order and security; they are the noble warriors, with the king above all as the highest formula of warrior, judge, and upholder of the law. ~ Friedrich Nietzsche, The Antichrist,
314:With many people custom and habit of which ethics is but the social expression are the things most difficult to give up: and it is a useful practice to break any habit just to get into the way of being free from that form of slavery. Hence we have practices for breaking up sleep, for putting our bodies into strained and unnatural positions, for doing difficult exercises of breathing -- all these, apart from any special merit they may have in themselves for any particular purpose, have the main merit that the man forces himself todo them despite any conditions that may exist. Having conquered internal resistance one may conquer external resistance more easily. In a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part 2, The Wand,
315:The condition of today's world cannot be transformed by technocratic rationality, since both technocracy and rationality are apparently nearing their apex.

Nor can it be transcended by preaching or admonishing a return to ethics and morality, or in fact, by any form of return to the past.

We have only one option: in examining the manifestations of our age, we must penetrate them with sufficient breadth and depth that we do not come under the demonic and destructive spell.

We must not focus our view merely on these phenomena, but rather on the humus of the decaying world beneath, where the seedlings of the future are growing, immeasurable in their potential and vigor.

Since our insight into the energies pressing toward development aids their unfolding, the seedlings and inceptive beginnings must be made visible and comprehensible." ~ Jean Gebser,
316:For the last three weeks I've been working on a open world game in Inform 7. The initial seed for my idea came when I was playing Rune Factory 3 a game for my DS. And I thought, Hey look if I can run a farm here why can't I somehow implement this in a interactive fiction. So I sat myself down and began to type away furiously at my keyboard. And the more I sat the more complicated my farming implementation got, requiring water and fertilizer, levels of sunlight ect

And then, finally, I finished it. And my mind began to wander. Why just stop there why not keep going. And soon I was adding mining, weather and a form of crafting items. Now if I get this done, and don't fall into the trap of to create everything, of which I am slowly making the maddening descent, I could have a open world IF game ready within a few months. Maybe more than a few. ~ KGentle, intfiction.org,
317:But, apart from all these necessities, there is the one fundamental necessity of the nature and object of embodied life itself, which is to seek infinite experience on a finite basis; and since the form, the basis by its very organisation limits the possibility of experience, this can only be done by dissolving it and seeking new forms. For the soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences or lives, successive accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of past acquisition in Time.
   ~ Sri Aurobindo, The Life Divine,
318:the soul alone ensures sincerity :::
   It is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of the utmost importance; for this inmost being alone can bring with it the full power of the spirit in the act, the soul in the symbol. It alone can assure, even while the spiritual consciousness is incomplete, the perennial freshness and sincerity and beauty of the symbol and prevent it from becoming a dead form or a corrupted and corrupting magic; it alone can preserve for the act its power with its significance. All the other members of our being, mind, life-force, physical or body consciousness, are too much under the control of the Ignorance to be a sure instrumentation and much less can they be a guide or the source of an unerring impulse. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
319:Often he went to the workshop, to encourage the assistant Erich, who continued working at the altar and eagerly awaited his master's return. Sometimes the Abbot unlocked Goldmund's room, where the Mary figure stood, lifted the cloth from the figure carefully and stayed with her awhile. He knew nothing of the figure's origin; Goldmund had never told him Lydia's story. But he felt everything; he saw that the girl's form had long lived in Goldmund's heart. Perhaps he had seduced her, perhaps betrayed and left her. But, truer than the most faithful husband, he had taken her along in his soul, preserving her image until finally, perhaps after many years in which he had never seen her again, he had fashioned this beautiful, touching statue of a girl and captured in her face, her bearing, her hands all the tenderness, admiration, and longing of their love.

   ~ Hermann Hesse, Narcissus and Goldmund,
320:Drugs are able to bring humans into the neighborhood of divine experience and can thus carry us up from our personal fate and the everyday circumstances of our life into a higher form of reality. It is, however, necessary to understand precisely what is meant by the use of drugs. We do not mean the purely physical craving...That of which we speak is something much higher, namely the knowledge of the possibility of the soul to enter into a lighter being, and to catch a glimpse of deeper insights and more magnificent visions of the beauty, truth, and the divine than we are normally able to spy through the cracks in our prison cell. But there are not many drugs which have the power of stilling such craving. The entire catalog, at least to the extent that research has thus far written it, may include only opium, hashish, and in rarer cases alcohol, which has enlightening effects only upon very particular characters. ~ The Hashish Eater, (1857) pg. 181
321:Please initiate me into a tangible form of Yoga. I make this assurance that I shall follow your instructions to the very letter and refer to you my doubts and difficulties on the way.

There is no method in this Yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness; one can concentrate also in the head or between the eyebrows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one's own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother's Power and Presence. 30 November 1934 ~ Sri Aurobindo, The Mother With Letters On The Mother,
322:Necessarily, when we say it is without them, we mean that it exceeds them, that it is something into which they pass in such a way as to cease to be what we call form, quality, quantity and out of which they emerge as form, quality and quantity in the movement.

   They do not pass away into one form, one quality, one quantity which is the basis of all the rest, - for there is none such, - but into something which cannot be defined by any of these terms.

   So all things that are conditions and appearances of the movement pass into That from which they have come and there, so far as they exist, become something that can no longer be described by the terms that are appropriate to them in the movement.

   Therefore we say that the pure existence is an Absolute and in itself unknowable by our thought although we can go back to it in a supreme identity that transcends the terms of knowledge. ~ Sri Aurobindo, The Life Divine, 1.09-09,
323:A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal - of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~ Sri Aurobindo, The Synthesis Of Yoga,
324:There are two Paths to the Innermost: the Way of the Mystic, which is the way of devotion and meditation, a solitary and subjective path; and the way of the occultist, which is the way of the intellect, of concentration, and of trained will; upon this path the co-operation of fellow workers is required, firstly for the exchange of knowledge, and secondly because ritual magic plays an important part in this work, and for this the assistance of several is needed in most of the greater operations. The mystic derives his knowledge through the direct communion of his higher self with the Higher Powers; to him the wisdom of the occultist is foolishness, for his mind does not work in that way; but, on the other hand, to a more intellectual and extrovert type, the method of the mystic is impossible until long training has enabled him to transcend the planes of form. We must therefore recognize these two distinct types among those who seek the Way of Initiation, and remember that there is a path for each. ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate,
325:The alchemist of today is not hidden in caves and cellars, studying alone, but as he goes on with his work, it is seen that walls are built around him, and while he is in the world, like the master of old, he is not of it. As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker, until finally he stands alone in darkness, and then comes the time that he must use his own lamp, and the various experiments which he has carried on must be his guide. He must take the Elixir of Life which he has developed and with it fill the lamp of his spiritual consciousness, and holding that above his head, walk into the Great Unknown, where if he has been a good and faithful servant, he will learn of the alchemy of Divinity. Where now test tubes and bottles are his implements, then worlds and globes he will study, and as a silent watcher will learn from that Divine One, who is the Great Alchemist of all the universe, the greatest alchemy of all, the creation of life, the maintenance of form, and the building of worlds. ~ Manly P Hall, The Initiates of the Flame,
326:Abrahadabra is a word that first publicly appeared in The Book of the Law, the central sacred text of Thelema . Its author, Aleister Crowley, described it as the Word of the Aeon, which signifieth The Great Work accomplished. This is in reference to his belief that the writing of Liber Legis (another name for The Book of the Law) heralded a new Aeon for mankind that was ruled by the godRa-Hoor-Khuit (a form of Horus). Abrahadabra is, therefore, the magical formula of this new age. It is not to be confused with the Word of the Law of the Aeon, which is Thelema, meaning Will. ... Abrahadabra is also referred to as the Word of Double Power. More specifically, it represents the uniting of the Microcosm with the Macrocosm
   represented by the pentagram and the hexagram, the rose and the cross, the circle and the square, the 5 and the 6 (etc.), as also called the attainment of the Knowledge and Conversation of ones Holy Guardian Angel. In Commentaries (1996), Crowley says that the word is a symbol of the establishment of the pillar or phallus of the Macrocosm...in the void of the Microcosm.
   ~ Wikipedia,
327:[invocation] Let us describe the magical method of identification. The symbolic form of the god is first studied with as much care as an artist would bestow upon his model, so that a perfectly clear and unshakeable mental picture of the god is presented to the mind. Similarly, the attributes of the god are enshrined in speech, and such speeches are committed perfectly to memory. The invocation will then begin with a prayer to the god, commemorating his physical attributes, always with profound understanding of their real meaning. In the second part of the invocation, the voice of the god is heard, and His characteristic utterance is recited. In the third portion of the invocation the Magician asserts the identity of himself with the god. In the fourth portion the god is again invoked, but as if by Himself, as if it were the utterance of the will of the god that He should manifest in the Magician. At the conclusion of this, the original object of the invocation is stated.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part 3, The Formuale of the Elemental Weapons [149] [T4],
328:It is necessary to observe and know the wrong movements in you; for they are the source of your trouble and have to be persistently rejected if you are to be free.
But do not be always thinking of your defects and wrong movements. Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.
To be always observing faults and wrong movements brings depression and discourages the faith. Turn your eyes more to the coming Light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help, - they make the progress easier and swifter. Make more of the good experiences that come to you; one experience of the kind is more important than the lapses and failures. When it ceases, do not repine or allow yourself to be discouraged, but be quiet within and aspire for its renewal in a stronger form leading to still deeper and fuller experience. Aspire always, but with more quietude, opening yourself to the Divine simply and wholly. ~ Sri Aurobindo, Letters On Yoga - IV,
329:This concentration proceeds by the Idea, using thought, form and name as keys which yield up to the concentrating mind the Truth that lies concealed behind all thought, form and name; for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the Idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm. Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, Concentration [321],
330:THE PROGRESSIVE revelation of a great, a transcendent, a luminous Reality with the multitudinous relativities of this world that we see and those other worlds that we do not see as means and material, condition and field, this would seem then to be the meaning of the universe, - since meaning and aim it has and is neither a purposeless illusion nor a fortuitous accident.

   For the same reasoning which leads us to conclude that world-existence is not a deceptive trick of Mind, justifies equally the certainty that it is no blindly and helplessly self-existent mass of separate phenomenal existences clinging together and struggling together as best they can in their orbit through eternity, no tremendous self-creation and self-impulsion of an ignorant Force without any secret Intelligence within aware of its starting-point and its goal and guiding its process and its motion.

   An existence, wholly self-aware and therefore entirely master of itself, possesses the phenomenal being in which it is involved, realises itself in form, unfolds itself in the individual. ~ Sri Aurobindo, The Life Divine 1.6-1,
331:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
   Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence.
   ~ Sri Aurobindo, The Life Divine,
332:Supermind is the dynamic form of satcitananda (being-consciousness-bliss), and the necessary conduit, mediator or linkage between satcitananda and the manifest creation. (Life Divine Book I, ch.14-16) ... Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection, 625,
333:You should not be tilted sideways, backwards, or forwards. You should be sitting straight up as if you were supporting the sky with your head. This is not just form or breathing. It expresses the key point of Buddhism. It is a perfect expression of your Buddha nature. If you want true understanding of Buddhism, you should practice this way.

   These forms are not a means of obtaining the right state of mind. To take this posture itself is the purpose of our practice. When you have this posture, you have the right state of mind, so there is no need to try to attain some special state.

   When you try to attain something, your mind starts to wander about somewhere else. When you do not try to attain anything, you have your own body and mind right here. A Zen master would say, "Kill the Buddha!" Kill the Buddha if the Buddha exists somewhere else. Kill the Buddha, because you should resume your own Buddha nature. Doing something is expressing our own nature. We do not exist for the sake of something else. We exist for the sake of ourselves. This is the fundamental teaching expressed in the forms we observe. ~ Shunryu Suzuki, Zen Mind Beginners Mind,
334:Only by our coming into constant touch with the divine Consciousness and its absolute Truth can some form of the conscious Divine, the dynamic Absolute, take up our earth-existence and transform its strife, stumbling, sufferings and falsities into an image of the supreme Light, Power and Ananda.
   The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. A vast universality of soul and an intense unity with all is the base and fixed condition of the supramental consciousness and spiritual life. In that universality and unity alone can we find the supreme law of the divine manifestation in the life of the embodied spirit; in that alone can we discover the supreme motion and right play of our individual nature. In that alone can all these lower discords resolve themselves into a victorious harmony of the true relations between manifested beings who are portions of the one Godhead and children of one universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 205,
335: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
336: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,
337:Yet not for tyrant wrong nor to serve as a sword for our passions
Zeus created our strength, but that earth might have help from her children.
Not of our moulding its gifts to our soul nor were formed by our labour!
When did we make them, where were ~ Sri Aurobindo, Collected Poems: Ilion
Mother-Earth
So when the Eye supreme perceives that we rise up too swiftly,
Drawn towards height but fullness contemning, called by the azure,
Life when we fail in, poor in our base and forgetting our mother,
Back we are hurled to our roots; we recover our sap f ~ Sri Aurobindo, Collected Poems: Ilion
Mother-Earth
Man, repelled by the gulfs within him and shrinking from vastness,
Form of the earth accepts and is glad of the lap of his mother. ~ Sri Aurobindo, Collected Poems: Ilion
Mother-Earth
Man does not act, even most primitively, from fear alone, but from twin motives, fear and desire, fear of things unpleasant and maleficent and desire of things pleasant and beneficent. ~ Sri Aurobindo, The Synthesis Of Yoga, The Motives of Devotion,
338:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother, one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience.
   But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother, the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
339:    The fourth group: Saraswati, the wealth of the fullest inspiration of the complete Truth, signifies speedy and rhythmic truth. She is the divine hearing. No doubt, we see and meet the Truth with our divine vision, but to make, the Truth active and dynamic and fill the creation with the power of Truth we needs must take the help of divine hearing. As the truth possesses a form, even so it has a name. It is precisely because of form and name that the truth becomes concrete. The form of truth is Visible in the divine vision, the name of truth in the divine hearing. Saraswati gives the divine name and Ila gives the divine form to the truth. Under the inspiration of Saraswati the truth casts aside all untruths. Hence she is called Pavaka(the Purifier). Above the mind there abides the vast ocean of Truth. We have neither any knowledge nor any experience of it. In a sense, we are quite unconscious of it. Saraswati raises the intelligence into the vast ocean of Truth and purifies it Afterwards she brings it down to our understanding. She manifests the complete knowledge in all its facets and make them living. ~ Nolini Kanta Gupta, 08, 36.08 - A Commentary on the First Six Suktas of Rigveda,
340:witness and non-dual states ::: The Witness and Non-Dual states are everpresent capacities which hold the special relationship to the other states. The Witness state, or Witnessing, is the capacity to observe, see or witness phenomenon arising in the other states. Meaning for example, its the capacity to hold unbroken attention in the gross states, and the capacity to witness the entire relative world of form arise as object viewed by the pure witness, the pure subject that is never itself a seen object but always the pure seer or pure Self, that is actually no-self. Next we have Non-Dual which refers to both the suchness and is-ness of reality right now. It is the not-two-ness or everpresent unity of subject and object, form and emptiness, heaven and earth, relative and absolute. When the Witness dissolves and pure seer and all that is seen become not seperate or not two, the Non-Duality of absolute emptiness and relative form or the luminous identity of unqualifiable spirit and all of its manifestations appear as play of radiant natural and spontaneous and present love. Absolute and relative are already always not-two but nor are they one, nor both nor neither. ~ Essential Integral, L5-18,
341:Find That Something :::
   We can, simply by a sincere aspiration, open a sealed door in us and find... that Something which will change the whole significance of life, reply to all our questions, solve all our problems and lead us to the perfection we aspire for without knowing it, to that Reality which alone can satisfy us and give us lasting joy, equilibrium, strength, life.
   All have heard it - Oh! there are even some here who are so used to it that for them it seems to be the same thing as drinking a glass of water or opening a window to let in the sunlight....
   We have tried a little, but now we are going to try seriously!
   The starting-point: to want it, truly want it, to need it. The next step: to think, above all, of that. A day comes, very quickly, when one is unable to think of anything else.
   That is the one thing which counts. And then... One formulates one's aspiration, lets the true prayer spring up from one's heart, the prayer which expresses the sincerity of the need. And then... well, one will see what happens.
   Something will happen. Surely something will happen. For each one it will take a different form.
   ~ The Mother, Questions And Answers 1957-1958,
342:The key one and threefold, even as universal science. The division of the work is sevenfold, and through these sections are distributed the seven degrees of initiation into is transcendental philosophy.

The text is a mystical commentary on the oracles of Solomon, ^ and the work ends with a series of synoptic schedules which are the synthesis of Magic and the occult Kabalah so far as concerns that which can be made public in writing. The rest, being the esoteric and inexpressible part of the science, is formulated in magnificent pantacles carefully designed and engraved. These are nine in number, as follows

(1) The dogma of Hermes;
(2) Magical realisation;
(3) The path of wisdom and the initial procedure in the work
(4) The Gate of the Sanctuary enlightened by seven mystic rays;
(5) A Rose of Light, in the centre of which a human figure is extending its arms in the form of a cross;
(6) The magical laboratory of Khunrath, demonstrating the necessary union of prayer and work
(7) The absolute synthesis of science;
(8) Universal equilibrium ;
(9) A summary of Khunrath's personal embodying an energetic protest against all his detractors. ~ Eliphas Levi, The History Of Magic,
343:I've never been lonely. I've been in a room ~ I've felt suicidal. I've been depressed. I've felt awful ~ awful beyond all ~ but I never felt that one other person could enter that room and cure what was bothering me...or that any number of people could enter that room. In other words, loneliness is something I've never been bothered with because I've always had this terrible itch for solitude. It's being at a party, or at a stadium full of people cheering for something, that I might feel loneliness. I'll quote Ibsen, The strongest men are the most alone. I've never thought, Well, some beautiful blonde will come in here and give me a fuck-job, rub my balls, and I'll feel good. No, that won't help. You know the typical crowd, Wow, it's Friday night, what are you going to do? Just sit there? Well, yeah. Because there's nothing out there. It's stupidity. Stupid people mingling with stupid people. Let them stupidify themselves. I've never been bothered with the need to rush out into the night. I hid in bars, because I didn't want to hide in factories. That's all. Sorry for all the millions, but I've never been lonely. I like myself. I'm the best form of entertainment I have. Let's drink more wine! ~ Charles Bukowski,
344:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
345:Non-attachment/Non-disinterest best describes the magical condition of acting without lust of result. It is very difficult for humans to decide on something and then to do it purely for its own sake. Yet it is precisely this ability which is required to execute magical acts. Only single-pointed awareness will do. Attachment is to be understood both in the positive and negative sense, for aversion is its other face. Attachment to any attribute of oneself, ones personality, ones ambitions, ones relationships or sensory experiences - or equally, aversion to any of these - will prove limiting. On the other hand, it is fatal to lose interest in these things for they are ones symbolic system or magical reality. Rather, one is attempting to touch the sensitive parts of ones reality more lightly in order to deny the spoiling hand of grasping desire and boredom. Thereby one may gain enough freedom to act magically. In addition to these two meditations there is a third, more active, form of metamorphosis, and this involves ones everyday habits. However innocuous they might seem, habits in thought, word, and deed are the anchor of the personality. The magician aims to pull up that anchor and cast himself free on the seas of chaos.
   ~ Peter J Carroll, Liber Null,
346:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV,
347: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,
348: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.
   ~ Peter J Carroll, Liber Null,
349: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. ~ Sri Aurobindo,
350:Ordinarily, man is limited in all these parts of his being and he can grasp at first only so much of the divine truth as has some large correspondence to his own nature and its past development and associations. Therefore God meets us first in different limited affirmations of his divine qualities and nature; he presents himself to the seeker as an absolute of the things he can understand and to which his will and heart can respond; he discloses some name and aspect of his Godhead.

This is what is called in Yoga the is.t.a-devata, the name and form elected by our nature for its worship. In order that the human being may embrace this Godhead with every part of himself, it is represented with a form that answers to its aspects and qualities and which becomes the living body of God to the adorer. These are those forms of Vishnu, Shiva, Krishna, Kali, Durga, Christ, Buddha, which the mind of man seizes on for adoration. Even the monotheist who worships a formless Godhead, yet gives to him some form of quality, some mental form or form of Nature by which he envisages and approaches him. But to be able to see a living form, a mental body, as it were, of the Divine gives to the approach a greater closeness and sweetness. ~ Sri Aurobindo, The Synthesis Of Yoga, The Mystery of Love,
351:Bhakti Yoga, the Path of Devotion; :::
   The path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilses normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a a play of the Lord, with our human life as its final stages, pursued through the different phases of self-concealment and self-revealation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase the intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. ... We can see how this larger application of the Yoga of Devotion may be used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
352:To prepare for Astral Magic a temple or series of temples needs to be erected on the plane of visualized imagination. Such temples can take any convenient form although some magicians prefer to work with an exact simulacrum of their physical temple. The astral temple is visualized in fine detail and should contain all the equipment required for ritual or at least cupboards where any required instruments can be found.
   Any objects visualized into the temple should always remain there for subsequent inspection unless specifically dissolved or removed. The most important object in the temple is the magician's image of himself working in it. At first it may seem that he is merely manipulating a puppet of himself in the temple but with persistence this should give way to a feeling of actually being there. Before beginning Astral Magic proper, the required temple and instruments together with an image of the magician moving about in it should be built up by a repeated series of visualizations until all the details are perfect. Only when this is complete should the magician begin to use the temple. Each conjuration that is performed should be planned in advance with the same attention to detail as in Ritual Magic. The various acts of astral evocation, divination, enchantment, invocation and illumination take on a similar general form to the acts of Ritual Magic which the magician adapts for astral work. ~ Peter J Carroll, Liber Kaos [T2],
353:5. Belly of the Whale:The idea that the passage of the magical threshold is a transit into a sphere of rebirth is symbolized in the worldwide womb image of the belly of the whale. The hero, instead of conquering or conciliating the power of the threshold, is swallowed into the unknown and would appear to have died. This popular motif gives emphasis to the lesson that the passage of the threshold is a form of self-annihilation. Instead of passing outward, beyond the confines of the visible world, the hero goes inward, to be born again. The disappearance corresponds to the passing of a worshipper into a temple-where he is to be quickened by the recollection of who and what he is, namely dust and ashes unless immortal. The temple interior, the belly of the whale, and the heavenly land beyond, above, and below the confines of the world, are one and the same. That is why the approaches and entrances to temples are flanked and defended by colossal gargoyles: dragons, lions, devil-slayers with drawn swords, resentful dwarfs, winged bulls. The devotee at the moment of entry into a temple undergoes a metamorphosis. Once inside he may be said to have died to time and returned to the World Womb, the World Navel, the Earthly Paradise. Allegorically, then, the passage into a temple and the hero-dive through the jaws of the whale are identical adventures, both denoting in picture language, the life-centering, life-renewing act. ~ Joseph Campbell,
354:Last, there is to be considered the recipient of the sacrifice and the manner of the sacrifice. The sacrifice may be offered to others or it may be offered to divine Powers; it may be offered to the cosmic All or it may be offered to the transcendent Supreme. The worship given may take any shape from the dedication of a leaf or flower, a cup of water, a handful of rice, a loaf of bread, to consecration of all that we possess and the submission of all that we are. Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. For the Supreme who transcends the universe, is yet here too, however veiled, in us and in the world and in its happenings; he is there as the omniscient Witness and Receiver of all our works and their secret Master. All our actions, all our efforts, even our sins and stumblings and sufferings and struggles are obscurely or consciously, known to us and seen or else unknown and in a disguise, governed in their last result by the One. All is turned towards him in his numberless forms and offered through them to the single Omnipresence. In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109-110],
355:When I was a child of about thirteen, for nearly a year every night as soon as I had gone to bed it seemed to me that I went out of my body and rose straight up above the house, then above the city, very high above. Then I used to see myself clad in a magnificent golden robe, much longer than myself; and as I rose higher, the robe would stretch, spreading out in a circle around me to form a kind of immense roof over the city. Then I would see men, women, children, old men, the sick, the unfortunate coming out from every side; they would gather under the outspread robe, begging for help, telling of their miseries, their suffering, their hardships. In reply, the robe, supple and alive, would extend towards each one of them individually, and as soon as they had touched it, they were comforted or healed, and went back into their bodies happier and stronger than they had come out of them. Nothing seemed more beautiful to me, nothing could make me happier; and all the activities of the day seemed dull and colourless and without any real life, beside this activity of the night which was the true life for me. Often while I was rising up in this way, I used to see at my left an old man, silent and still, who looked at me with kindly affection and encouraged me by his presence. This old man, dressed in a long dark purple robe, was the personification-as I came to know later-of him who is called the Man of Sorrows. ~ The Mother, Prayers And Meditations,
356:Inspiration is always a very uncertain thing; it comes when it chooses, stops suddenly before it has finished its work, refuses to descend when it is called. This is a well-known affliction, perhaps of all artists, but certainly of poets. There are some who can command it at will; those who, I think, are more full of an abundant poetic energy than careful for perfection; others who oblige it to come whenever they put pen to paper but with these the inspiration is either not of a high order or quite unequal in its levels. Again there are some who try to give it a habit of coming by always writing at the same time; Virgil with his nine lines first written, then perfected every morning, Milton with his fifty epic lines a day, are said to have succeeded in regularising their inspiration. It is, I suppose, the same principle which makes Gurus in India prescribe for their disciples a meditation at the same fixed hour every day. It succeeds partially of course, for some entirely, but not for everybody. For myself, when the inspiration did not come with a rush or in a stream,-for then there is no difficulty,-I had only one way, to allow a certain kind of incubation in which a large form of the thing to be done threw itself on the mind and then wait for the white heat in which the entire transcription could rapidly take place. But I think each poet has his own way of working and finds his own issue out of inspiration's incertitudes.
   ~ Sri Aurobindo, The Future Poetry, Inspiration and Effort - I,
357:AHA!"
There are seven keys to the great gate,
Being eight in one and one in eight.
First, let the body of thee be still,
Bound by the cerements of will,
Corpse-rigid; thus thou mayst abort
The fidget-babes that tense the thought.
Next, let the breath-rhythm be low,
Easy, regular, and slow;
So that thy being be in tune
With the great sea's Pacific swoon.
Third, let thy life be pure and calm
Swayed softly as a windless palm.
Fourth, let the will-to-live be bound
To the one love of the Profound.
Fifth, let the thought, divinely free
From sense, observe its entity.
Watch every thought that springs; enhance
Hour after hour thy vigilance!
Intense and keen, turned inward, miss
No atom of analysis!
Sixth, on one thought securely pinned
Still every whisper of the wind!
So like a flame straight and unstirred
Burn up thy being in one word!
Next, still that ecstasy, prolong
Thy meditation steep and strong,
Slaying even God, should He distract
Thy attention from the chosen act!
Last, all these things in one o'erpowered,
Time that the midnight blossom flowered!
The oneness is. Yet even in this,
My son, thou shalt not do amiss
If thou restrain the expression, shoot
Thy glance to rapture's darkling root,
Discarding name, form, sight, and stress
Even of this high consciousness;
Pierce to the heart! I leave thee here:
Thou art the Master. I revere
Thy radiance that rolls afar,
O Brother of the Silver Star! ~ Aleister Crowley,
358: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,
359: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,
360:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
361:37 - Some say Krishna never lived, he is a myth. They mean on earth; for if Brindavan existed nowhere, the Bhagavat (6) could not have been written. - Sri Aurobindo

Does Brindavan exist anywhere else than on earth?

The whole earth and everything it contains is a kind of concentration, a condensation of something which exists in other worlds invisible to the material eye. Each thing manifested here has its principle, idea or essence somewhere in the subtler regions. This is an indispensable condition for the manifestation. And the importance of the manifestation will always depend on the origin of the thing manifested.

In the world of the gods there is an ideal and harmonious Brindavan of which the earthly Brindavan is but a deformation and a caricature.

Those who are developed inwardly, either in their senses or in their minds, perceive these realities which are invisible (to the ordinary man) and receive their inspiration from them.

So the writer or writers of the Bhagavat were certainly in contact with a whole inner world that is well and truly real and existent, where they saw and experienced everything they have described or revealed.

Whether Krishna existed or not in a human form, living on earth, is only of very secondary importance (except perhaps from an exclusively historical point of view), for Krishna is a real, living and active being; and his influence has been one of the great factors in the progress and transformation of the earth.
8 June 1960

(6 The story of Krishna, as related in the Bhagavat Purana.) ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.60-61),
362: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,
363:[4:131] A human being is a material system which time, a form of energy, enters. Probably time enters him also as noos-Mind. Time, the future, contains in it all the events which are going to occur. Therefore when time enters a person as energy, and acting as noos to him, it brings with it in potentium all that will happen to him, like a window shade unrolling to display an unfolding pattern. Events in the future pop into being, into actualization, the present, but until they do, they are not truly real-not yet actualized-but there in an encoded form, like the grooves of an LP before the needle reaches it; the only "music" is where the needle touches-ahead lies only an encoded wiggle along a helical spiral. Thus, dreams deal with the future lying direct ahead, as during the night, the next series of encoded future events begin to move toward actualization: i.e., the present. What is hard to realize is that in a certain very real way these events are inside the person, within his head, so to speak; but only in their potential, encoded form; the arena in which they are actualized is that of space; time, in the present, flows out to fill space-i.e., the spatial universe. This is why we experience déjà vu. We have somehow caught a glimpse now and then of the script unrolling in our head-caught a glimpse in advance, so we feel "I know exactly what I'm going to say next, and what gestures he'll make," etc. Sure; they're encoded-encased, waiting-in time, and time, being energy, has entered you; is burning bright inside, like Blake's tyger. Tyger, tyger, burning bright In the forests of the night. . . . Who framed thy awful symmetry?
   ~ Philip K Dick, Exegesis Of Philip K Dick,
364:Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy.
   ~ Bertrand Russell,
365:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
   Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 65 [T9],
366:Thoughts are forms and have an individual life, independent of their author: sent out from him into the world, they move in it towards the realisation of their own purpose of existence. When you think of anyone, your thought takes a form and goes out to find him; and, if your thinking is associated with some will that is behind it, the thought-form that has gone out f