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branches ::: garden, gardening, the Garden

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Definitions, . Quotes . - . Chapters .

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A Garden of Pomegranates - An Outline of the Qabalah
the Garden
the Garden of Forking Paths
The Garden of Forking Paths 1
The Garden of Forking Paths 2
the Garden of Paradise
the Garden-Temple of Dreams
the Infinite Garden
the Sound Garden
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri (cento), Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

garden-house ::: a house built in a garden, often a smaller summer-house. :::

gardened ::: imp. & p. p. --> of Garden

gardener ::: n. --> One who makes and tends a garden; a horticulturist.

garden ::: n. --> A piece of ground appropriated to the cultivation of herbs, fruits, flowers, or vegetables.
A rich, well-cultivated spot or tract of country. ::: v. i. --> To lay out or cultivate a garden; to labor in a garden; to practice horticulture.

gardenia ::: n. --> A genus of plants, some species of which produce beautiful and fragrant flowers; Cape jasmine; -- so called in honor of Dr. Alexander Garden.

gardening ::: p. pr. & vb. n. --> of Garden ::: n. --> The art of occupation of laying out and cultivating gardens; horticulture.

gardenless ::: a. --> Destitute of a garden.

gardenly ::: a. --> Like a garden.

gardenship ::: n. --> Horticulture.

gardened ::: imp. & p. p. --> of Garden

gardener ::: n. --> One who makes and tends a garden; a horticulturist.

garden ::: n. --> A piece of ground appropriated to the cultivation of herbs, fruits, flowers, or vegetables.
A rich, well-cultivated spot or tract of country. ::: v. i. --> To lay out or cultivate a garden; to labor in a garden; to practice horticulture.

gardenia ::: n. --> A genus of plants, some species of which produce beautiful and fragrant flowers; Cape jasmine; -- so called in honor of Dr. Alexander Garden.

gardening ::: p. pr. & vb. n. --> of Garden ::: n. --> The art of occupation of laying out and cultivating gardens; horticulture.

gardenless ::: a. --> Destitute of a garden.

gardenly ::: a. --> Like a garden.

gardenship ::: n. --> Horticulture.

Garden of Eden. See EDEN; GAN-EDEN; PARADISE

Garden of Eden]

garden of Eden. [Rf. Mathers, The Greater Key of

Garden of Eden.]

Garden of Eden, where they come upon Adam

Garden of Eden, one of the 6 angels of repentance,

Garden of Eden ::: See Eden.

garden-house ::: a house built in a garden, often a smaller summer-house. :::

--- QUOTES [45 / 45 - 500 / 7473] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   10 Jorge Luis Borges
   5 Israel Regardie
   4 Sri Aurobindo
   2 Lewis Carroll
   2 Aleister Crowley
   1 Voltaire
   1 Tenzin Wangyal Rinpoche
   1 Sri Ramakrishna
   1 Shunryu Suzuki
   1 Saint Teresa of Avila
   1 Saadi
   1 Pablo Neruda
   1 Minnie Aumonier
   1 Mehmet Murat ildan
   1 Mario Quintana/Unknown
   1 Marcel Proust
   1 Koran
   1 Kahlil Gibran
   1 Kabir
   1 Jonathan Nolan & Lisa Joy
   1 H P Lovecraft
   1 Georg C Lichtenberg
   1 Ernest Hemingway
   1 Cicero
   1 Carl Jung
   1 Boye De Mente
   1 Anonymous


   13 Nancy Garden
   12 Rumi
   9 Voltaire
   7 Anonymous
   6 George Herbert
   5 Victor Hugo
   5 Rudyard Kipling
   4 Michael Pollan
   4 Leo F Buscaglia
   4 Frances Hodgson Burnett
   4 Andrew VanWyngarden
   4 Alfred Austin
   3 William Cowper
   3 Thich Nhat Hanh
   3 Robert Louis Stevenson
   3 Paulo Coelho
   3 Paula McLain
   3 Okakura Kakuzo
   3 Mehmet Murat ildan
   3 Mary Garden
   3 Marcus Tullius Cicero
   3 James Baldwin
   3 C Z Guest
   3 Claude Monet
   2 Yoko Ono
   2 William Morris
   2 William Kent
   2 William Goldman
   2 William Carlos Williams
   2 Vanessa Garden
   2 Suzy Kassem
   2 Steven Erikson
   2 Stephen Covey
   2 Shirley Jackson
   2 Seth Adam Smith
   2 Rumer Godden
   2 Rick Riordan
   2 Ralph Waldo Emerson
   2 Percy Bysshe Shelley
   2 Penelope Hobhouse
   2 Oscar Wilde
   2 Orson Scott Card
   2 Nathaniel Hawthorne
   2 Mary Anne Radmacher
   2 Margaret Atwood
   2 Louisa May Alcott
   2 Lin Manuel Miranda
   2 Liberty Hyde Bailey
   2 Libba Bray
   2 L E Modesitt Jr
   2 Ksenia Anske
   2 Ken Thompson
   2 Joni Mitchell
   2 Jones Loflin
   2 Joanne Greenberg
   2 Jalaluddin Rumi
   2 H E Bates
   2 Heather Wolf
   2 Gertrude Jekyll
   2 Geoff Lawton
   2 C S Lewis
   2 Corneliu Zelea Codreanu
   2 Charles Lamb
   2 Cao Xueqin
   2 Amit Ray
   2 Alan Titchmarsh
   2 Aberjhani

1:A garden is never finished. ~ Shunryu Suzuki,
2:Everything is ceremony in the wild garden of childhood. ~ Pablo Neruda,
3:If you have a garden and a library, you have everything you need. ~ Cicero,
4:I am the true vine, and my Father is the gardener. ~ Anonymous, The Bible John 15:1,
5:Happiness in intelligent people is the rarest thing I know. ~ Ernest Hemingway, The Garden of Eden ,
6:When the world wearies, and society ceases to satisfy, there is always the Garden. ~ Minnie Aumonier,
7:Be grateful to people who make us happy, they are the gentle gardeners who make our souls blossom. ~ Marcel Proust,
8:Don't waste your time chasing butterflies. Mend your garden, and the butterflies will come. ~ Mario Quintana/Unknown,
9:In a riddle whose answer is chess, what is the only prohibited word? ~ Jorge Luis Borges, The Garden Of Forking Paths ,
10:In the garden of literature, the highest and the most charismatic flowers are always the quotations. ~ Mehmet Murat ildan,
11:Lost in these imaginary illusions I forgot my destiny - that of the hunted. ~ Jorge Luis Borges, The Garden Of Forking Paths ,
12:Or do ye think that ye shall enter the Garden of Bliss without such trials as came to those who passed away before you? ~ Koran, 214.php">.php">214 ,
13:Your mind is a walled garden, even death cannot touch the flowers blooming there. ~ Jonathan Nolan & Lisa Joy, Westworld Ford to Dolores,
14:It seemed incredible that this day, a day without warnings or omens, might be that of my implacable death. ~ Jorge Luis Borges, The Garden Of Forking Paths ,
15:What is God after all? An eternal child playing an eternal game in an eternal garden. ~ Sri Aurobindo, Essays In Philosophy And Yoga Thoughts And Glimpses,
16:We must cultivate our own garden. When man was put in the garden of Eden he was put there so that he should work, which proves that man was not born to rest. ~ Voltaire,
17:As far as we can discern, the sole purpose of human existence is to kindle a light of meaning in the darkness of mere being. ~ Carl Jung, Memories the Garden-Temple of Dreams,
18:I thought of a labyrinth of labyrinths, of one sinuous spreading labyrinth that would encompass the past and the future and in some way involve the stars. ~ Jorge Luis Borges, The Garden Of Forking Paths ,
19:Thy soul is a brief flower by the gardener MindCreated in thy matter’s terrain plot;It perishes with the plant on which it grows. ~ Sri Aurobindo, Savitri The Gospel of Death and Vanity of the Ideal
20:The tree must bear its own proper fruit, and Nature is always a diligent gardener. ~ Sri Aurobindo, The Human Cycle The Possibility of a First Step towards International Unity - Its Enormous Difficulties,
21:Do not judge God's world from your own. Trim your own hedge as you wish and plant your flowers in the patterns you can understand, but do not judge the garden of nature from your little window box. ~ Georg C Lichtenberg,
22:I kept asking myself how a book could be infinite. I could not imagine any other than a cyclic volume, circular. A volume whose last page would be the same as the first and so have the possibility of continuing indefinitely. ~ Jorge Luis Borges, The Garden Of Forking Paths ,
23:There Good, a faithless gardener of God,Watered with virtue the world’s upas-treeAnd, careful of the outward word and act,Engrafted his hypocrite blooms on native ill. ~ Sri Aurobindo, Savitri The World of Falsehood,
24:Ts'ui Pe must have said once: I am withdrawing to write a book. And another time: I am withdrawing to construct a labyrinth. Every one imagined two works; to no one did it occur that the book and the maze were one and the same thing." ~ Jorge Luis Borges, The Garden Of Forking Paths ,
25:This web of time - the strands of which approach one another, bifurcate, intersect or ignore each other through the centuries - embraces every possibility. We do not exist in most of them. In some you exist and not I, while in others I do, and you do not. ~ Jorge Luis Borges, The Garden Of Forking Paths ,
26:Writing long books is a laborious and impoverishing act of foolishness: expanding in five hundred pages an idea that could be perfectly explained in a few minutes. A better procedure is to pretend that those books already exist and to offer a summary, a commentary. ~ Jorge Luis Borges, The Garden Of Forking Paths? ,
27:A beginner must look on himself as one setting out to make a garden for his Lord's pleasure, on most unfruitful soil which abounds in weeds. His Majesty roots up the weeds and will put in good plants instead. Let us reckon that this is already done when the soul decides to practice prayer and has begun to do so. ~ Saint Teresa of Avila,
28:Don’t go outside your house to see the flowers.My friend, don’t bother with that excursion.Inside your body there are flowers.One flower has a thousand petals.That will do for a place to sit.Sitting there you will have a glimpse of beautyinside the body and out of it,before gardens and after gardens. ~ Kabir,
29:In all fiction, when a man is faced with alternatives he chooses one at the expense of the others. In the almost unfathomable Ts'ui Pen, he chooses - simultaneously - all of them. He thus creates various futures, various times which start others that will in their turn branch out and bifurcate in other times. That is the cause of the contradictions in the novel." ~ Jorge Luis Borges, The Garden Of Forking Paths ,
30:The 'Intelligence of Will' denotes that this is the path where each individual 'created being' is 'prepared' for the spiritual quest by being made aware of the higher and divine 'will' of the creatoR By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self-fully immersed in the knowledge of 'the existence of the Primordial Wisdom.' ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life ,
31:The object of the theoretical (as separate from the practical) Qabalah, insofar as this thesis is concerned, is to enable the student to do three main things: First, to analyze every idea in terms of the Tree of Life. Second, to trace a necessary connection and relation between every and any class of ideas by referring them to this standard of comparison. Third, to translate any unknown system of symbolism into terms of any known one by its means. ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life ,
32: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 ,
33:If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps. ~ Lewis Carroll, Sylvie and Bruno ,
34:There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land. - Clare Cameron, Green Fields of England ~ Israel Regardie, A Garden Of Pomegranates ,
35:And as I ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, I saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past grassy banks and under grotesque bridges of marble. And the lips of the dead lotos-faces whispered sadly, and bade me follow, nor did I cease my steps till the stream became a river, and joined amidst marshes of swaying reeds and beaches of gleaming sand the shore of a vast and nameless sea. Upon ~ H P Lovecraft,
36:one gradually equilibrizes the whole of one's mental structure and obtains a simple view of the incalculably vast complexity of the universe. For it is written: "Equilibrium is the basis of the work." Serious students will need to make a careful study of the attributions detailed in this work and commit them to memory. When, by persistent application to his own mental apparatus, the numerical system with its correspondences is partly understood-as opposed to being merely memorized-the student will be amazed to find fresh light breaking in on him at every turn as he continues to refer every item in experience and consciousness to this standard. ~ Israel Regardie, A Garden Of Pomegranates: Skrying On the Tree Of Life ,
37:In Malkus, the lowest of the Sephiros, the sphere of the physical world of matter, wherein incarnate the exiled Neschamos from the Divine Palace, there abides the Shechinah, the spiritual Presence of Ain Soph as a heritage to mankind and an ever-present reminder of spiritual verities. That is why there is written “ Keser is in Malkus, and Malkus is in Keser, though after another manner The Zohar would imply that the real Shechinah, the real Divine Presence, is allocated to Binah whence it never descends, but that the Shechinah in Malkus is an eidolon or Daughter of the Great Supernal Mother. Isaac Myer suggests that : “ It is considered by Qabalists as the executive energy or power of Binah, the Holy Spirit or the Upper Mother.” ~ Israel Regardie, A Garden of Pomegrantes ,
38:Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kāli temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the Altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness. I found everything inside the room soaked, as it were, in Bliss - the Bliss of God. I saw a wicked man in front of the Kāli temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother - even the cat. The manager of the temple garden wrote to Mathur Bābu saying that I was feeding the cat with the offering intended for the Divine Mother. ~ Sri Ramakrishna, Gospel of Sri Ramakrishna ,
39:The PalaceThe Palace is not infinite.The walls, the ramparts, the gardens, the labyrinths, the staircases, the terraces, the parapets, the doors, the galleries, the circular or rectangular patios, the cloisters, the intersections, the cisterns, the anterooms, the chambers, the alcoves, the libraries, the attics, the dungeons, the sealed cells and the vaults, are not less in quantity than the grains of sand in the Ganges, but their number has a limit. From the roofs, towards sunset, many people can make out the forges, the workshops, the stables, the boatyards and the huts of the slaves.It is granted to no one to traverse more than an infinitesimal part of the palace. Some know only the cellars. We can take in some faces, some voices, some words, but what we perceive is of the feeblest. Feeble and precious at the same time. The date which the chisel engraves in the tablet, and which is recorded in the parochial registers, is later than our own death; we are already dead when nothing touches us, neither a word nor a yearning nor a memory. I know that I am not dead. ~ Jorge Luis Borges, The Book of Sand ,
40:When love beckons to you follow him, Though his ways are hard and steep. And when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you. And when he speaks to you believe in him, Though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth...... But if in your fear you would seek only love's peace and love's pleasure, Then it is better for you that you cover your nakedness and pass out of love's threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. Love gives naught but itself and takes naught but from itself.>p>Love possesses not nor would it be possessed; For love is sufficient unto love. And think not you can direct the course of love, if it finds you worthy, directs your course. Love has no other desire but to fulfil itself. But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love; And to bleed willingly and joyfully. ~ Kahlil Gibran, The Prophet ,
41:In the name of Him Who created and sustains the world, the Sage Who endowed tongue with speech.He attains no honor who turns the face from the doer of His mercy.The kings of the earth prostate themselves before Him in supplication.He seizes not in haste the disobedient, nor drives away the penitent with violence. The two worlds are as a drop of water in the ocean of His knowledge.He withholds not His bounty though His servants sin; upon the surface of the earth has He spread a feast, in which both friend and foe may share.Peerless He is, and His kingdom is eternal. Upon the head of one He placed a crown another he hurled from the throne to the ground.The fire of His friend He turned into a flower garden; through the water of the Nile He sended His foes to perdition.Behind the veil He sees all, and concealed our faults with His own goodness.He is near to them that are downcast, and accepts the prayers of them that lament.He knows of the things that exist not, of secrets that are untold.He causes the moon and the sun to revolve, and spreads water upon the earth.In the heart of a stone hath He placed a jewel; from nothing had He created all that is.Who can reveal the secret of His qualities; what eye can see the limits of His beauty?The bird of thought cannot soar to the height of His presence, nor the hand of understanding reach to the skirt of His praise.Think not, O Saadi, that one can walk in the road of purity except in the footsteps of Mohammed (Peace and Blessings be Upon Him) ~ Saadi, The Bustan of Sa'di ,
42:The general characteristics and attributions of these Grades are indicated by their correspondences on the Tree of Life, as may be studied in detail in the Book 777. Student. -- His business is to acquire a general intellectual knowledge of all systems of attainment, as declared in the prescribed books. (See curriculum in Appendix I.) {231} Probationer. -- His principal business is to begin such practices as he my prefer, and to write a careful record of the same for one year. Neophyte. -- Has to acquire perfect control of the Astral Plane. Zelator. -- His main work is to achieve complete success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross. Practicus. -- Is expected to complete his intellectual training, and in particular to study the Qabalah. Philosophus. -- Is expected to complete his moral training. He is tested in Devotion to the Order. Dominus Liminis. -- Is expected to show mastery of Pratyahara and Dharana. Adeptus (without). -- is expected to perform the Great Work and to attain the Knowledge and Conversation of the Holy Guardian Angel. Adeptus (within). -- Is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost. Adeptus (Major). -- Obtains a general mastery of practical Magick, though without comprehension. Adeptus (Exemptus). -- Completes in perfection all these matters. He then either ("a") becomes a Brother of the Left Hand Path or, ("b") is stripped of all his attainments and of himself as well, even of his Holy Guardian Angel, and becomes a babe of the Abyss, who, having transcended the Reason, does nothing but grow in the womb of its mother. It then finds itself a Magister Templi. -- (Master of the Temple): whose functions are fully described in Liber 418, as is this whole initiation from Adeptus Exemptus. See also "Aha!". His principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the Universe. He is a Master of Samadhi. {232} Magus. -- Attains to wisdom, declares his law (See Liber I, vel Magi) and is a Master of all Magick in its greatest and highest sense. Ipsissimus. -- Is beyond all this and beyond all comprehension of those of lower degrees. ~ Aleister Crowley, Liber ABA ,
43:PROTECTION Going to sleep is a little like dying, a journey taken alone into the unknown. Ordinarily we are not troubled about sleep because we are familiar with it, but think about what it entails. We completely lose ourselves in a void for some period of time, until we arise again in a dream. When we do so, we may have a different identity and a different body. We may be in a strange place, with people we do not know, involved in baffling activities that may seem quite risky. Just trying to sleep in an unfamiliar place may occasion anxiety. The place may be perfectly secure and comfortable, but we do not sleep as well as we do at home in familiar surroundings. Maybe the energy of the place feels wrong. Or maybe it is only our own insecurity that disturbs us,and even in familiar places we may feel anxious while waiting for sleep to come, or be frightenedby what we dream. When we fall asleep with anxiety, our dreams are mingled with fear and tension, sleep is less restful, and the practice harder to do. So it is a good idea to create a sense of protection before we sleep and to turn our sleeping area into a sacred space. This is done by imagining protective dakinis all around the sleeping area. Visualize the dakinis as beautiful goddesses, enlightened female beings who are loving, green in color, and powerfully protective. They remain near as you fall asleep and throughout the night, like mothers watching over their child, or guardians surrounding a king or queen. Imagine them everywhere, guarding the doors and the windows, sitting next to you on the bed, walking in the garden or the yard, and so on, until you feel completely protected. Again, this practice is more than just trying to visualize something: see the dakinis with your mind but also use your imagination to feel their presence. Creating a protective, sacred environment in this way is calming and relaxing and promotes restful sleep. This is how the mystic lives: seeing the magic, changing the environment with the mind, and allowing actions, even actions of the imagination, to have significance. You can enhance the sense of peace in your sleeping environment by keeping objects of a sacred nature in the bedroom: peaceful, loving images, sacred and religious symbols, and other objects that direct your mind toward the path. The Mother Tantra tells us that as we prepare for sleep we should maintain awareness of the causes of dream, the object to focus upon, the protectors, and of ourselves. Hold these together inawareness, not as many things, but as a single environment, and this will have a great effect in dream and sleep. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
44:Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditioned and sempiternal, is this Light.It is not possible for anyone to advise or approve; for this Lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "I am." Few can behold it, yet it is always there. For it there is no "here" nor "there," no "then" nor "now;" all parts of speech are abolished, save the noun; and this noun is not found either in {106} human speech or in Divine. It is the Lost Word, the dying music of whose sevenfold echo is I A O and A U M.Without this Light the Magician could not work at all; yet few indeed are the Magicians that have know of it, and far fewer They that have beheld its brilliance!The Temple and all that is in it must be destroyed again and again before it is worthy to receive that Light. Hence it so often seems that the only advice that any master can give to any pupil is to destroy the Temple."Whatever you have" and "whatever you are" are veils before that Light. Yet in so great a matter all advice is vain. There is no master so great that he can see clearly the whole character of any pupil. What helped him in the past may hinder another in the future.Yet since the Master is pledged to serve, he may take up that service on these simple lines. Since all thoughts are veils of this Light, he may advise the destruction of all thoughts, and to that end teach those practices which are clearly conductive to such destruction.These practices have now fortunately been set down in clear language by order of the A.'.A.'..In these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. Each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked.Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for NEMO<> in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! ~ Aleister Crowley, Liber ABA 2.10 - The Lamp,
45:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:Can we do better? ~ Tim Roughgarden,
2:I am a bird of God's garden ~ Rumi,
3:It's raining, Annie. ~ Nancy Garden,
4:I work like a gardener. ~ Joan Miro,
5:The mind is a garden, ~ Victor Hugo,
6:ZANNA IN THE GARDEN ~ Chris d Lacey,
7:Good garden of peas! ~ Deborah Wiles,
8: Sauvegarden
~ Christian Winther,
9:A garden is made of hope. ~ W S Merwin,, ~ Mark Sisson,
11:Garden Planning Chart ~ Carleen Madigan,
12:Let us cultivate our garden. ~ Voltaire,
13:How sociable the garden was. ~ Thom Gunn,
14:We must cultivate our garden. ~ Voltaire,
15:I will go to the garden. ~ Robert Creeley,
16:Poet: gardener of epitaphs. ~ Octavio Paz,
17:She blushed like a garden. ~ Kristen Wolf,
18:To dwell is to garden. ~ Martin Heidegger,
19:vegetable garden, and some ~ Alan Russell,
20:save the shit for your garden ~ Penny Reid,
21:Walking makes the mind work ~ Nancy Garden,
22:a gardener in a savage Eden, ~ Kim Harrison,
23:Do not go to the garden of flowers! ~ Kabir,
24:THE SECRET GARDEN ~ Frances Hodgson Burnett,
25:The sunlight on the garden ~ Louis MacNeice,
26:...we must cultivate our garden. ~ Voltaire,
27:A garden is never finished. ~ Shunryu Suzuki,
28:Garden work clears the mind. ~ Joanne Harris,
29:We must cultivate our own garden. ~ Voltaire,
30:A garden always has a point. ~ Elizabeth Hoyt,
31:I know a little garden close ~ William Morris,
32:In the other gardens ~ Robert Louis Stevenson,
33:Real, but sometimes beautiful. ~ Nancy Garden,
34:Teach Your Garden to Weed Itself. ~ Anonymous,
35:the Garden of Ediacara. ~ Peter Godfrey Smith,
36:The mind is a garden," said he. ~ Victor Hugo,
37:To garden is a solitary act. ~ Michelle Cliff,
38:I will wear it even unto death. ~ Nancy Garden,
39:Learn to cultivate your own garden. ~ Voltaire,
40:Memory is a patient gardener. ~ Benedict Wells,
41:Isabeau had a garden insider of her. ~ M J Rose,
42:I will garden on the double run, ~ Richard Hugo,
43:The market is the best garden. ~ George Herbert,
44:Aunty Em’s Garden Gnome Emporium. ~ Rick Riordan,
45:Must not do evil tycoon in garden. ~ Amy Andrews,
46:The garden is a kind of sanctuary. ~ John Berger,
47:The garden that is finished is dead. ~ H E Bates,
48:An album is a garden, not for show ~ Charles Lamb,
49:Don't let ignorance win. Let love. ~ Nancy Garden,
50:Let us be guardians, not gardeners ~ Adolph Murie,
51:Maybe I’d grow a garden of weeds. ~ Gillian Flynn,
52:My garden is a forest ledge ~ Ralph Waldo Emerson,
53:A garden is a lovesome thing, God wot! ~ T E Brown,
54:A good garden may have some weeds. ~ Thomas Fuller,
55:Gardening is not a rational act. ~ Margaret Atwood,
56:I am a gardener of infinite time. ~ Toru Takemitsu,
57:In the garden of gentle sanity, ~ Chogyam Trungpa,
58:It is up to us to cultivate our garden. ~ Voltaire,
59:Love, the life-giving garden of this world. ~ Rumi,
60:Strawberries that in gardens grow ~ Robert Graves,
61:The body is the garden of the soul. ~ Tony Kushner,
62:There's a black rose growing in your garden. ~ H D,
63:All gardening is landscape painting. ~ William Kent,
64:Aunty Em’s Garden Gnome Emporium—the ~ Rick Riordan,
65:Gardens were weeded and watered and ~ Libbie Hawker,
66:Too much beauty can be hard to bear. ~ Nancy Garden,
67:A garden is not a place. It's a journey. ~ Monty Don,
68:Erik Larson’s In the Garden of Beasts, ~ Dean Koontz,
69:garden.    I have been defeated, ~ Michael D O Brien,
70:I never promised you a rose garden. ~ Traian Basescu,
71:In the bodily garden the apple lurks. ~ Edna O Brien,
72:Forget the planet, save the garden. ~ Colin Cotterill,
73:Mary is the lily in God's garden. ~ Bridget of Sweden,
74:COOK AND, IF YOU CAN, PLANT A GARDEN. ~ Michael Pollan,
75:Even big-bird gets sad sometimes ~ Andrew VanWyngarden,
76:FACT!: I wanna live in a castle. ~ Andrew VanWyngarden,
77:Friends are flowers in life's garden. ~ Okakura Kakuzo,
78:Garden as though you will live forever. ~ William Kent,
79:Gardening is all about optimism. ~ Mary Anne Radmacher,
80:Madison Square Garden sounds like crap. ~ Rick Nielsen,
81:Nobody can stay in the Garden of Eden. ~ James Baldwin,
82:(PORTRAIT: Adam and Adam in the Garden) ~ Jandy Nelson,
83:There is no gardening without humility ~ Alfred Austin,
84:This garden has a soul, I know its moods. ~ Leigh Hunt,
85:What do gardeners do when they retire? ~ Bob Monkhouse,
86:Gardening is the best therapy in the world. ~ C Z Guest,
87:She looked like a summer garden. ~ Benjamin Alire S enz,
88:Charity is the entrance to the garden. ~ Seth Adam Smith,
89:When you grow your own garden, it grows you. ~ T F Hodge,
90:Everyone should cultivate a secret garden. ~ Esther Perel,
91:I would love this place to be my garden. ~ Thierry Henry,
92:My garden is my most beautiful masterpiece ~ Claude Monet,
93:The snake stood up for evil in the Garden. ~ Robert Frost,
94:You may be on land, yet not in a garden. ~ George Herbert,
95:A garden is the best alternative therapy. ~ Germaine Greer,
96:A garden should feel like a walk in the woods. ~ Dan Kiley,
97:A sensitive plant in a garden grew, ~ Percy Bysshe Shelley,
98:Cares melt when you kneel in your garden. ~ Okakura Kakuzo,
99:If you rest too long the weeds take the garden. ~ Jim Rohn,
100:In the soul's garden, everyone is happy. ~ Jalaluddin Rumi,
101:Mama worked outside the home — in the garden. ~ Glenn Beck,
102:Sadness is but a wall between two gardens. ~ Khalil Gibran,
103:Success is buried in the garden of failure. ~ Rick Wakeman,
104:To the garden of the world anew descending, ~ Walt Whitman,
105:We, the garden of technology. We, undecidable. ~ John Cage,
106:able to confine myself to gardens and parks ~ Debra Holland,
107:And Spring arose on the garden fair, ~ Percy Bysshe Shelley,
108:Gardening is the purest of human pleasures. ~ Francis Bacon,
109:If there is no gardener there is no garden. ~ Stephen Covey,
110:Life is like a garden, you reap what you sow ~ Paulo Coelho,
111:O for a lodge in a garden of cucumbers! ~ Rossiter Johnson,
112:We are sitting in a garden in a French town. ~ Paulo Coelho,
113:Who loves a garden loves a greenhouse too. ~ William Cowper,
114:All my hurts my garden spade can heal. ~ Ralph Waldo Emerson,
115:I also know that we should cultivate our gardens. ~ Voltaire,
116:I decided to write about the myths of divorce. ~ Mary Garden,
117:Truth is rare fruit in garden of murder. ~ Earl Derr Biggers,
118:A garden is a friend you can visit any time. ~ Okakura Kakuzo,
119:Ah, bear in mind this garden was enchanted! ~ Edgar Allan Poe,
120:I did a salad, but I didn't do a garden. ~ Roberto Burle Marx,
121:In friendship's fragrant garden, ~ Algernon Charles Swinburne,
122:The real lowdown on gardening is ... dirt. ~ Texas Bix Bender,
123:To plant a garden is to believe in tomorrow. ~ Audrey Hepburn,
124:Where there's no gardener, there's no garden. ~ Stephen Covey,
125:Happiness must be grown in one's own garden. ~ Mary Engelbreit,
126:I have blossomed so much, I am the envy of the gardens. ~ Rumi,
127:Love grows wildest in the gardens of hardship. ~ Nadia Hashimi,
128:Perhaps it is the key to the garden! ~ Frances Hodgson Burnett,
129:There's a black rose growing in your garden. ~ Hilda Doolittle,
130:Who loves a garden still his Eden keeps. ~ Amos Bronson Alcott,
131:Deep within each one of us lies a garden. ~ Julie Moir Messervy,
132:Friends, books, a garden, and perhaps his pen, ~ William Cowper,
133:Gardens are not made by sitting in the shade. ~ Rudyard Kipling,
134:I allow no hot-beds in the gardens of Parnassus. ~ Charles Lamb,
135:In search of my mother's garden, I found my own. ~ Alice Walker,
136:Our earthly ball a peopled garden. ~ Johann Wolfgang von Goethe,
137:Sisters are different flowers from the same garden. ~ Anonymous,
138:You have the emotional capacity of a garden gnome. ~ Lex Martin,
139:A garden isn't meant to be useful. It's for joy. ~ Rumer Godden,
140:Do not let your bountiful garden turn to ash. ~ Kerri Maniscalco,
141:I was born in a lovely white house with a garden. ~ Judy Garland,
142:I like to think of myself as a natural gardener. ~ Clive Anderson,
143:i’ll plant a garden on top where your hurt stopped. ~ Danez Smith,
144:Nothing so pretty to look at as my garden! ~ Mary Russell Mitford,
145:Queen rose of the rosebud garden of girls. ~ Alfred Lord Tennyson,
146:The one taken underwater of Mel’s garden of women, ~ Rachel Caine,
147:A book is like a garden carried in the pocket. ~ Jessica Brockmole,
148:A garden is never so good as it will be next year. ~ Thomas Cooper,
149:Eden, paradise - all the best gardens are imaginary. ~ Amy Waldman,
150:Feare keepes the garden better then the gardiner. ~ George Herbert,
151:The garden of the world has no limits, except in your mind. ~ Rumi,
152:The true gardener, like an artist, is never satisfied. ~ H E Bates,
153:We were what seemed important then, not some label. ~ Nancy Garden,
154:You can solve all the world's problems in a garden. ~ Geoff Lawton,
155:A garden is a delight to the eye and a solace for the soul. ~ Saadi,
156:How were the receipts today in Madison Square Garden ? ~ P T Barnum,
157:Near yonder copse, where once the garden smil'd, ~ Oliver Goldsmith,
158:To plant a garden is the chief of the arts of peace. ~ Mary Stewart,
159:A garden is half made when it is well planned. ~ Liberty Hyde Bailey,
160:Be kind to your garden and be gentle on your back! ~ Alan Titchmarsh,
161:But though an old man, I am but a young gardener. ~ Thomas Jefferson,
162:Gardening is the purest human pleasure. Francis Bacon ~ Laura Frantz,
163:You feed it all your woes, the ghostly garden grows. ~ Joni Mitchell,
164:All of the worlds problems can be solved in the garden ~ Geoff Lawton,
165:Johnny, can't you come out to play in your empty garden? ~ Elton John,
166:Nature soon takes over if the gardener is absent. ~ Penelope Hobhouse,
167:Nothing grows in our garden, only washing. And babies. ~ Dylan Thomas,
168:A garden must be looked unto and dressed as the body. ~ George Herbert,
169:Cultivate poverty like a garden herb, like sage. ~ Henry David Thoreau,
170:Everything is ceremony in the wild garden of childhood. ~ Pablo Neruda,
171:garden hoes, there was a small but conspicuous headline. ~ Donna Tartt,
172:Gardening is the only unquestionably useful job. ~ George Bernard Shaw,
173:He was in her thoughts – a deep tender sultry garden. ~ Alexander Blok,
174:More and more, I feel the need for a house and a garden. ~ Marie Curie,
175:Where, with your one rose you can buy hundreds of rose gardens? ~ Rumi,
176:A book is a garden, a party, a company by the way. ~ Charles Baudelaire,
177:Don't let ignorance win', said Ms. Stevenson. 'Let love. ~ Nancy Garden,
178:Don’t let ignorance win,” said Ms. Stevenson. “Let love. ~ Nancy Garden,
179:I want to still be able to garden while I can bend over. ~ Barbara Bush,
180:Just a little drop of kindness can water a whole garden. ~ Heather Wolf,
181:Temptation has been here ever since the Garden of Eden. ~ Jerry Falwell,
182:Tend your own garden: savor the blossoms, trim the weeds. ~ Ron Kaufman,
183:Walking around an early spring garden- going nowhere. ~ Kyoshi Takahama,
184:exactly the garden spot of the Garden State. In truth, ~ Janet Evanovich,
185:I am the true vine, and my Father is the gardener. John 15:1 ~ Anonymous,
186:I'm not really a career person; I'm a gardener, basically. ~ John Lennon,
187:In the soul's garden, everyone is happy. ~ Jalaluddin RumiWELCOME MARCH!,
188:Our England is a garden, and such gardens are not made ~ Rudyard Kipling,
189:Robb was hosting her garden club. Since I was gone and ~ Emily Carpenter,
190:This is the Garden which you have inherited by your labours. ~ Anonymous,
191:We stood there, locked and lovely as statues in a garden. ~ Paula McLain,
192:A garden is a way of showing that you believe in tomorrow. ~ Beth Wiseman,
193:A garden is a way of showing that you believe in tomorrow. ~ Tricia Goyer,
194:But the sea which no one tends is also a garden ~ William Carlos Williams,
195:Hee that is in a Taverne thinkes he is in a vine-garden. ~ George Herbert,
196:I'm Jewish in the way Olive Garden is an Italian restaurant. ~ A J Jacobs,
197:Nothing is more completely the child of art than a garden. ~ Walter Scott,
198:secret garden that morning, and in the midst of ~ Frances Hodgson Burnett,
199:The Good Gardener planted each of us here for a reason. ~ Seth Adam Smith,
200:The less help you have in a garden the more yours it is. ~ Nikki Yanofsky,
201:though the antique Luxembourg Gardens suit me better. ~ Louisa May Alcott,
202:True humility is a flower which will adorn any garden. ~ Charles Spurgeon,
203:bees are the batteries of orchards, gardens, guard them. ~ Carol Ann Duffy,
204:Cease looking for flowers! There blooms a garden in your own home. ~ Rumi,
205:Hindsight is a lousy gardener, as my father always said. ~ L E Modesitt Jr,
206:Humility is a flower which does not grow in everyone's garden. ~ Aristotle,
207:I need my friends, I need my house, I need my garden. ~ Miranda Richardson,
208:Robertson Ay was sitting in the garden busily doing nothing. ~ P L Travers,
209:Sadness is a wall between two gardens. —Kahlil Gibran ~ William Paul Young,
210:The glory of the garden lies in more than meets the eye. ~ Rudyard Kipling,
211:This wasn't a garden,' said Susan presently. 'It was a castle. ~ C S Lewis,
212:All gardening is landscape painting,' said Alexander Pope. ~ Rebecca Solnit,
213:Apart from painting and gardening, I'm not good at anything. ~ Claude Monet,
214:A single rose can be my garden...a single friend my world ~ Leo F Buscaglia,
215:A vulture eats its own flesh, founding a garden of silence. ~ Mar a Negroni,
216:Every garden presents innumerable fascinating problems. ~ Winston Churchill,
217:I had my battles, my deceptions, and my gardens of failure. ~ Jon Armstrong,
218:in my garden   I pick a musk melon  feeling like a thief ~ Yosa Buson,
219:old-fashioned flowers, it looked like an English garden. ~ Melanie Benjamin,
220:People sometimes say to me: "Craig, get out of my garden." ~ Craig Ferguson,
221:Someone in the garden is delaying the passing of time. ~ Alejandra Pizarnik,
222:the gardens of our childhood are all beautiful. ~ Barbara Grizzuti Harrison,
223:To find the right things, we’ll need to go to the garden. ~ Timothy Ferriss,
224:Your family and your love must be cultivated like a garden. ~ Chris Widener,
225:A single rose can be my garden; a single friend, my world. ~ Leo F Buscaglia,
226:Bad Gardens copy, good gardens create, great gardens transcend. ~ Ken Wilber,
227:Being honest with yourself starves the demon inside of you. ~ Vanessa Garden,
228:Every beloved object is the center of a garden of paradise. ~ Bohumil Hrabal,
229:From all of our beginnings, we keep reliving the Garden story. ~ Ann Voskamp,
230:He who has a garden and a library wants for nothing. ~ Marcus Tullius Cicero,
231:I think that gardening is nearer to godliness than theology. ~ Vigen Guroian,
232:Plant a garden in which strange plants grow and mysteries bloom. ~ Ken Kesey,
233:The charges of building and making of gardens are unknowne. ~ George Herbert,
234:The garden of the world has no limits except in your mind. ~ Jalaluddin Rumi,
235:The love of gardening is a seed once sown that never dies. ~ Gertrude Jekyll,
236:This outward spring and garden are a reflection of the inward garden. ~ Rumi,
237:This wasn't a garden,' said Susan presently. 'It was a castle... ~ C S Lewis,
238:We must be kind and gentle gardeners with people and nature. ~ Bryant McGill,
239:Winter garden, the moon thinned to a thread, insects singing. ~ Matsuo Basho,
240:a big yellow bulldozer that was advancing up his garden path. ~ Douglas Adams,
241:A single rose can be a garden... a single friend, my world. ~ Leo F Buscaglia,
242:A single rose can be my garden... a single friend, my world ~ Leo F Buscaglia,
243:Gardening?is one of the most underrated aspects of diplomacy. ~ George P Bush,
244:going into the garden at once; but, alas for poor Alice! when ~ Lewis Carroll,
245:Google was now my teacher.
I was a student of the world. ~ Vanessa Garden,
246:Her heart was a secret garden and the walls were very high. ~ William Goldman,
247:He's an escapist. He wants to cultivate his interior garden. ~ Nathanael West,
248:I don’t want to pretend any more. You make me—want to be real. ~ Nancy Garden,
249:no better occupation than to look down into the garden. ~ Nathaniel Hawthorne,
250:[Death] was not at home by that time, he was in his yam garden. ~ Amos Tutuola,
251:Full of troubles, the mind is still the only Garden of Delight. ~ Mason Cooley,
252:If the devil ever raised a garden, the Everglades was it. ~ James Carlos Blake,
253:In my garden, after a rainfall, you can faintly, yes, hear the ~ Truman Capote,
254:It is better to be a warrior in a garden than a gardener in a war. ~ Anonymous,
255:it’s a free country, a woman can drink-garden if she wants to… ~ Helen Russell,
256:Man must be a co-worker with God in making this earth a garden. ~ Joseph Hertz,
257:My garden is the most beautiful thing in the world. ~ Josephine de Beauharnais,
258:O my friends, plant only flowers of love in the garden of hearts. ~ Baha-ullah,
259:The man who has a garden and a library has everything. ~ Marcus Tullius Cicero,
260:The story of mankind began in a garden and ended in revelations. ~ Oscar Wilde,
261:Thou art fertile ground, and I will plant a garden in thee. ~ Orson Scott Card,
262:We must be kind and gentle gardeners with people and nature. ~ Bryant H McGill,
263:What would be ugly in a garden constitutes beauty in a mountain. ~ Victor Hugo,
264:But the sea
which no one tends
is also a garden ~ William Carlos Williams,
265:Do not linger in the garden of memories, for there are many traps. ~ Stacey Lee,
266:Everything you have contact with will be woven into your garden ~ Kathy Stinson,
267:If the women in Paris were peacocks, I was a garden-variety hen. ~ Paula McLain,
268:Imagine the clouds dripping Dig a hole in your garden to put them in ~ Yoko Ono,
269:May our heart's garden of awakening bloom with hundreds of flowers. ~ Nhat Hanh,
270:Mourn for the living, the dead have got their camphor gardens. ~ Salman Rushdie,
271:My cat did that the other day when he came in from the garden. ~ Ann Widdecombe,
272:My life is gardening, cleaning around the house and power washing. ~ J B Smoove,
273:So maybe I can go back to being a Gardeners' World addict again. ~ Ken Thompson,
274:The garden is an unemployed township-based man's cubicle. ~ Mokokoma Mokhonoana,
275:The rose-garden world of perfection is a lie and a bore too! ~ Joanne Greenberg,
276:What have you done with the garden that was entrusted to you? ~ Antonio Machado,
277:A garden of soda bottles filled with water grew by his feet. ~ Maggie Stiefvater,
278:A little garden in which to walk, and immensity in which to dream. ~ Victor Hugo,
279:As to the garden, it seems to me its chief fruit is-blackbirds. ~ William Morris,
280:Computers, singing, reading, painting and gardening are my hobbies. ~ Arfa Karim,
281:I didn't know the names of the flowers - now my garden is gone. ~ Allen Ginsberg,
282:Leave no stone unturned in your quest to disrupt a rock garden. ~ Demetri Martin,
283:My garden will never make me famous, I'm a horticultural ignoramus. ~ Ogden Nash,
284:My heart was now a secret garden and the walls were very high. ~ William Goldman,
285:Prohibition didn't work in the Garden of Eden. Adam ate the apple. ~ Vicente Fox,
286:She could make her office my rose garden, forever, if she so chose. ~ Elise Kova,
287:The most lasting and pure gladness comes to me from my gardens. ~ Lillie Langtry,
288:True humility is a flower which will adorn any garden. ~ Charles Haddon Spurgeon,
289:Welcome to Rainbow Falls Gardens,” said the man behind the desk. ~ Daisy Meadows,
290:When you live in the garden of hope, something is always blooming! ~ Joyce Meyer,
291:With just a little drop of kindness you can water a whole garden. ~ Heather Wolf,
292:An autumn garden has a sadness when the sun is not shining. ~ Francis Brett Young,
293:A truth is not something that is constructed in a garden of roses. ~ Alain Badiou,
294:Beware of those who truly garden…for they see people as plants. ~ L E Modesitt Jr,
295:Build houses and settle down; plant gardens and eat what they produce. ~ Jeremiah,
296:Gardening imparts an organic perspective on the passage of time. ~ William Cowper,
297:Poetry is the art of creating imaginary gardens with real toads. ~ Marianne Moore,
298:Rain in the dump makes water filthy. Rain in the garden cleanses. ~ Camron Wright,
299:The Earth is our environment to protect and the garden to tend to. ~ Pope Francis,
300:Your mind is not a cage. It's a garden. And it requires cultivating. ~ Libba Bray,
301:Your mind is not a cage. It’s a garden. And it requires cultivating. ~ Libba Bray,
302:All gardeners live in beautiful places because they make them so. ~ Joseph Joubert,
303:Heath lost an argument with a porcupine in the castle gardens. ~ Elizabeth Vaughan,
304:How fair is a garden amid the toils and passions of existence. ~ Benjamin Disraeli,
305:I am good at only two things, and those are gardening and painting. ~ Claude Monet,
306:If a house has no garden, the whole earth becomes its garden! ~ Mehmet Murat ildan,
307:In short, you have all the social prospects of a garden gnome. ~ Stephen R Lawhead,
308:Our bodies are our gardens to which our wills are gardeners. ~ William Shakespeare,
309:So he drove out the man; and he placed at the east of the garden ~ Thomas C Foster,
310:Somewhere beyond right and wrong, there is a garden. I will meet you there. ~ Rumi,
311:Wild roses are fairest, and nature a better gardener than art. ~ Louisa May Alcott,
312:A garden is a grand teacher... above all it teaches entire trust. ~ Gertrude Jekyll,
313:Patience is the Gnostic's scale and the humble the garden's door. ~ Samael Aun Weor,
314:Stupid British men, dropping women and seducing them in gardens. ~ Rachel Van Dyken,
315:The rose-garden world of perfection is a lie... and a bore, too! ~ Joanne Greenberg,
316:To love is the great amulet that makes this world a garden ~ Robert Louis Stevenson,
317:We will eat the figs of our own tree, and the grapes of our own garden. ~ Anne Rice,
318:Change layover the stairs and the kitchen and the garden like fog. ~ Shirley Jackson,
319:Exclusiveness in a garden is a mistake as great as it is in society. ~ Alfred Austin,
320:Happiness is a garden walled with glass: there's no way in or out. ~ Margaret Atwood,
321:i have a life to garden. a multiverse to wake from sleep. — giants ~ Nayyirah Waheed,
322:I love Soundgarden, I love Rage Against the Machine, Simon & Garfunkel. ~ Lee DeWyze,
323:In the garden I will die. In the rosebush they will kill me. ~ Federico Garcia Lorca,
324:In the garden of my heart, the flowers of peace bloom beautifully. ~ Thich Nhat Hanh,
325:Line of control should be a garden, a place of art and cultural festival. ~ Amit Ray,
326:The most important thing a garden needs is the shadow of a gardener. ~ Joanna Cannon,
327:To love is the great amulet that makes this world a garden. ~ Robert Louis Stevenson,
328:You must remember garden catalogues are as big liars as house-agents. ~ Rumer Godden,
329:A novel is a garden where the reader must spend time in order to bloom. ~ Nina George,
330:Art takes time—
Monet grew his gardens
before he painted them. ~ Atticus Poetry,
331:Beauty surrounds us, but usually we need to be walking in a garden to know it. ~ Rumi,
332:Excellently observed", answered Candide; "but let us cultivate our garden. ~ Voltaire,
333:Gardening gloves are for sissies. I always have dirt under my nails. ~ Hilarie Burton,
334:Gardening is ultimately a folly whose goal is to provide delight. ~ Deborah Needleman,
335:Gardens are the result of a collaboration between art and nature. ~ Penelope Hobhouse,
336:If you're conscious you must be depressed, or at least cynical. ~ Andrew VanWyngarden,
337:May our heart's garden of awakening bloom with hundreds of flowers. ~ Thich Nhat Hanh,
338:Meditation is the art removing the weeds from the garden of possibilities. ~ Amit Ray,
339:My childhood, closed to me forever, turned gold like an autumn garden, ~ Louise Gl ck,
340:My pen is my harp and my lyre; my library is my garden and my orchard. ~ Judah Halevi,
341:No one can rightly call his garden his own unless he himself made it. ~ Alfred Austin,
342:Our female bodies are connected with nature just like a garden. ~ Christiane Northrup,
343:Some men like to make a little garden out of life and walk down a path ~ Jean Anouilh,
344:The cat was on the window ledge, gazing intently into the garden. ~ Diane Setterfield,
345:There are daisies
In the ruined garden, still blooming strangely ~ Laura Kasischke,
346:Those who sit in the house of grief will someday sit in the garden. ~ Gregory Maguire,
347:Unemployment is capitalism's way of getting you to plant a garden. ~ Orson Scott Card,
348:All that is very well," answered Candide, "but let us cultivate our garden. ~ Voltaire,
349:Go to the meadows, go to the garden, go to the woods. Open your eyes! ~ Albert Hofmann,
350:If I happen to come across a garden these days, I burst into bloom. ~ Rabih Alameddine,
351:Imagine the clouds dripping
Dig a hole in your garden to
put them in ~ Yoko Ono,
352:"In the garden of my heart, the flowers of peace bloom beautifully." ~ Thich Nhat Hanh,
353:oh, Liza, I don’t want to hide the—the best part of my life, of myself. ~ Nancy Garden,
354:We are the flowers that make up the Creator's vast and beautiful garden. ~ Suzy Kassem,
355:Where’s your house?’ ‘Kempsford Gardens, by West Brompton tube station. ~ Iris Murdoch,
356:You are always a gardener. What grow - and how it grows - is up to you. ~ Jones Loflin,
357:And add to these retired Leisure, That in trim gardens take his pleasure. ~ John Milton,
358:At the front of my home, in the garden, is a huge piece of clear quartz. ~ Miranda Kerr,
359:Bad weather doesn't give you ideas about going to visit a flower garden. ~ Yasmina Reza,
360:One is that the perfect garden can be created overnight, which it can't. ~ Ken Thompson,
361:The city mouse lives in a house, The garden mouse lives in a bower ~ Christina Rossetti,
362:The only limit to your garden is at the boundaries of your imagination. ~ Thomas Church,
363:There's what's smart and what's right." - Molly in the Night Gardener ~ Jonathan Auxier,
364:Where humanity
sowed faith, hope, and unity,
joy’s garden blossomed. ~ Aberjhani,
365:With the lapse of every moment, the garden grew more picturesque; ~ Nathaniel Hawthorne,
366:You are always a gardener. What grows - and how it grows - is up to you. ~ Jones Loflin,
367:You'll never have a garden - a garden needs walls and you have no walls. ~ Russell Page,
368:A census taker once tried to test me. I let my front garden eat him. ~ Jonathan L Howard,
369:A garden is where you can find a whole spectrum of life, birth and death ~ Tiffany Baker,
370:A garden, sir, wherein all rainbows and flowers were heaped together. ~ Charles Kingsley,
371:A man of words and not of deeds,
Is like a garden full of weeds. ~ Benjamin Franklin,
372:As far as Frances was concerned, gardening was simply open-air housework. ~ Sarah Waters,
373:He who wants to keep his garden tidy doesn’t reserve a plot for weeds. ~ Stephen R Covey,
374:Rosie, please tell me you don’t call a lady’s vagina her pleasure garden. ~ Meghan Quinn,
375:Still, no gardener would be a gardener if he did not live in hope. ~ Vita Sackville West,
376:The fool who loves giving advice on our garden never tends his own plants ~ Paulo Coelho,
377:Alma came to consider her library work as a kind of indoor gardening, ~ Elizabeth Gilbert,
378:Autumn in my garden is when trees give their tickertape welcome to winter. ~ Densey Clyne,
379:For children, most importantly, being in the garden is something magical. ~ Fritjof Capra,
380:...for flowers that will bloom in a garden will die on a heath... ~ James Fenimore Cooper,
381:He who wants to keep his garden tidy doesn't reserve a plot for weeds. ~ Dag Hammarskjold,
382:I don't divide architecture, landscape and gardening; to me they are one. ~ Luis Barragan,
383:If you have a garden and a library, you have everything you need. ~ Marcus Tullius Cicero,
384:I've always felt that having a garden is like having a good and loyal friend. ~ C Z Guest,
385:I want you to know you're in my heart... growing into a beautiful garden. ~ Delta Goodrem,
386:Today I am planting a garden of happiness. The seeds are my closed mouth. ~ Bunmi Laditan,
387:Your silence is a little black garden. You know everything there by heart. ~ Joy Williams,
388:But still a Ruby kindles in the Vine, And many a Garden by the Water blows. ~ Omar Khayy m,
389:He didn't know how love managed to be a garden one moment and war the next. ~ Paula McLain,
390:I like solitary pursuits, such as reading or pottering about in the garden. ~ Hayley Mills,
391:I pulled myself out of the guard’s arms and ran like a drunk into the garden. ~ Kiera Cass,
392:Nationalism cannot flower if it does not grow in the garden of internationalism. ~ Sukarno,
393:Other people have shrubbery in their gardens. You have a bottomless pit. ~ Cassandra Clare,
394:Somewhere in the inky garden the nocturnal insects rattled like white noise. ~ Jane Harper,
395:You need a temple to feel good spiritually? Go to a beautiful garden! ~ Mehmet Murat ildan,
396:A cow is a very good animal in the field; but we turn her out of a garden. ~ Samuel Johnson,
397:And that's like my world." Annie pointed up to the stars again."Inaccecible. ~ Nancy Garden,
398:A poet is a verb that blossoms light in gardens of dawn, or sometimes midnight. ~ Aberjhani,
399:Europe cannot confine itself to the cultivation of its own garden. ~ Juan Carlos I of Spain,
400:I dined upon a bird, and radishes from the garden, and homemade plum jam. ~ Shirley Jackson,
401:It's amazing to see places like Madison Square Garden on the schedule again. ~ Roger Taylor,
402:I, you, he, she, we In the garden of mystic lovers, these are not true distinctions. ~ Rumi,
403:Lilith Bloom had the peculiar feeling that the rose garden wanted to eat her ~ Ksenia Anske,
404:Momma kept a garden, which sounds romantic to people who have never held a hoe ~ Rick Bragg,
405:My block was due to two overlapping factors: laziness and lack of discipline. ~ Mary Garden,
406:people who only wish to stifle your bloom,
do not belong in your garden. ~ Upile Chisala,
407:Tools of many kinds and well chosen, are one of the joys of a garden. ~ Liberty Hyde Bailey,
408:Wherever the Legionary's hand and soul show up, a garden appears. ~ Corneliu Zelea Codreanu,
409:Wherever the Legionary’s hand and soul show up, a garden appears. ~ Corneliu Zelea Codreanu,
410:A garden scheme should have a backbone - a central idea beautifully phrased. ~ Edwin Lutyens,
411:Alfred Austin said, "Show me your garden and I shall tell you what you are." ~ Alfred Austin,
412:Be tough … life is. In other words, there is no promise of a rose garden. ~ Thomas J Stanley,
413:Criticism, that fine flower of personal expression in the garden of letters. ~ Joseph Conrad,
414:Don’t kill doves in the garden. / You kill one and the others won’t come. ~ Malala Yousafzai,
415:Everyone in that garden knew it was only a matter of time before he kissed her. ~ Jane Green,
416:Gardening is, apart from having children, the most rewarding thing in life ~ Alan Titchmarsh,
417:In the garden of your days cultivate festivity, play and celebrations. ~ Mary Anne Radmacher,
418:I was going away, leaving behind me the villa, the garden and that summer. ~ Fran oise Sagan,
419:Lilith Bloom had the peculiar feeling that the rose garden wanted to eat her. ~ Ksenia Anske,
420:Survivalist without a cause is a hunter. Prepper without a cause is a gardener. ~ Bill Gaede,
421:What is a legacy? It’s planting seeds in a garden you never get to see. ~ Lin Manuel Miranda,
422:When I pass a flowering zucchini plant in a garden, my heart skips a beat. ~ Gwyneth Paltrow,
423:You have to weed the garden before you can plant flowers, must you not?” I ~ Rhiannon Thomas,
424:For a long period in my life - it lasted about 10 years - I had writer's block. ~ Mary Garden,
425:Gardening is an active participation in The deepest mysteries of the universe. ~ Thomas Berry,
426:If the husband sits on a chair in the Garden of Eden, his wife is his footstool. ~ I L Peretz,
427:It never hurts to have an army of garden gnomes protecting your property. ~ Michelle M Pillow,
428:It’s that which is between the gardener and his bit of soil that makes a garden. ~ Robin Hobb,
429:Music, landscape gardening, architecture—there was no start to his talents. ~ Terry Pratchett,
430:The garden suggests there might be a place where we can meet nature halfway. ~ Michael Pollan,
431:They look like scarecrows shipping west to be staked in some terrible garden. ~ Anthony Doerr,
432:what you are searching for,you already have,in the alchemy of your garden ~ Robin Craig Clark,
433:I don't hold that everybody has to love fashion. Some people like gardening. ~ Steven Cojocaru,
434:Like a garden that is carefully tended, the rewards are well worth the effort. ~ Anodea Judith,
435:Much of gardening is a return, an effort at recovering remembered landscapes. ~ Michael Pollan,
436:Nobody can stay in the garden of Eden,’ Jacques said. And then: ‘I wonder why. ~ James Baldwin,
437:Nobody can stay in the garden of Eden," Jacques said. And then: "I wonder why. ~ James Baldwin,
438:Of the seven deadly sins, surely it is pride that most afflicts the gardener. ~ Michael Pollan,
439:To hold the garden’s fragrance in one vase, And see all autumn in a single spray? ~ Cao Xueqin,
440:When admiring other people's gardens, don't forget to tend to your own flowers. ~ Sanober Khan,
441:At Monticello he planned to return to farming and gardening with passionate zeal. ~ Jon Meacham,
442:I have always wanted to be a gardener, and I love the time I spend in my garden. ~ Pawan Kalyan,
443:In Japanese houses the interior melts into the gardens of the outside world. ~ Stephen Gardiner,
444:The gardener uses both roses in the flowerbed and thorns in making fences. ~ Hazrat Inayat Khan,
445:The LORD God took the man and put him in the garden of Eden to work it and keep it. ~ Anonymous,
446:The Masters is more like a vast Edwardian garden party than a golf tournament. ~ Alistair Cooke,
447:The soul of a child is the loveliest flower that grows in the garden of God. ~ Elizabeth George,
448:Wayne's like my son, Brooklyn, who goes out in the garden to play and have fun. ~ David Beckham,
449:A garden is always a series of losses set against a few triumphs, like life itself. ~ May Sarton,
450:A sudden wind thrashed the treetops in the garden, sweeping down from the east. ~ Steven Erikson,
451:BRUICHLADDICH 40 YO WHERE: ITC Gardenia, Bangalore PRICE: Rs 29,000 for a 60ml shot; ~ Anonymous,
452:Buon Natale,” she whispered, “amore mio.” “Merry Christmas, my love,” I answered. ~ Nancy Garden,
453:college was a wonderful gig, thousands of hours to tend to yourself like a garden. ~ Lena Dunham,
454:Don't let the tall weeds cast a shadow on the beautiful flowers in your garden. ~ Steve Maraboli,
455:Gardens are not made by singing 'Oh, how beautiful,' and sitting in the shade. ~ Rudyard Kipling,
456:Gardens are not made by singing 'Oh, how beautiful!' and sitting in the shade. ~ Rudyard Kipling,
457:Guilt is the first weed we pluck, to keep the garden pretty and smelling sweet. ~ Steven Erikson,
458:I am for true world peace and building a beautiful global garden for our children. ~ Suzy Kassem,
459:I'd just met a talking garden gnome and the nightmare version of My Little Pony. ~ Nicole Peeler,
460:I grew up around the Luxembourg Gardens, so I guess that is my best memory. ~ Emmanuelle Seigner,
461:I leave to various future times, but not to all, my garden of forking paths. ~ Jorge Luis Borges,
462:People who have not tried, know so much about gardening! - and so little. ~ Anna Bartlett Warner,
463:The hospital was a low and narrow building of a single story, with a small garden. ~ Victor Hugo,
464:A garden is not a matter of life or death. It is far more important than that. ~ Elin Hilderbrand,
465:Beauty surrounds us,
but usually we need
to be walking in a
garden to know it. ~ Rumi,
466:Better to be at home in room and garden with ugly people than belong to strangers. ~ Herta M ller,
467:God's church is not a stage for us to perform on but a garden for us to grow in. ~ Michael Horton,
468:I gasp, and I'm Eve in the Garden of Eden, and he's the serpent, and I cannot resist. ~ E L James,
469:In the omnidirectional orgy gardens of Vlaxnoid 7, no one cares about your arm flab. ~ Lindy West,
470:I, you, he, she, we
In the garden of mystic lovers,
these are not true distinctions. ~ Rumi,
471:Should it not be remembered that in setting a garden we are painting a picture? ~ Beatrix Farrand,
472:There are more men lurking in sheds in my garden than in any D.H. Lawrence novel. ~ Trisha Ashley,
473:There's no doubt about it - gardeners are the only true artists these days. ~ Joris Karl Huysmans,
474:We are stardust, we are golden and we've got to get ourselves back to the garden. ~ Joni Mitchell,
475:You look like a butterfly that’s just flown in from the garden,” Hunt said softly. ~ Lisa Kleypas,
476:An ordinary visit to a beautiful garden always creates an extraordinary time! ~ Mehmet Murat ildan,
477:I am a huge fan of Jessica Lange. I think her performance in Grey Gardens is amazing. ~ Boti Bliss,
478:I call myself, 'The Estee Lauder of the garden world.' I'm my own little conglomerate. ~ C Z Guest,
479:If you look the right way, you can see that the whole world is a garden. ~ Frances Hodgson Burnett,
480:I got involved in Gateway National Park and just became fascinated with gardens. ~ Alexandra Kerry,
481:I have a garden in my backyard that's completely organic, which I'm very proud of. ~ Ariana Grande,
482:In the garden of tabloid delight, there is always a clean towel and another song. ~ Lewis H Lapham,
483:I teach you to be warriors in the garden so you will never be gardeners in the war. ~ Tomi Adeyemi,
484:Life is like a garden: it gives you a few things, and you make of them what you can. ~ Neel Burton,
485:Some turn the soil and plant seedlings. We garden with words and nurture affinity. ~ Sherry Thomas,
486:the ancient Egyptians prescribed walking through a garden as a cure for the mad. ~ Paul Fleischman,
487:The garden is a metaphor for life, and gardening is a symbol of the spiritual path. ~ Larry Dossey,
488:To hold the garden’s fragrance in one vase,
And see all autumn in a single spray? ~ Cao Xueqin,
489:you can pick what you want from the definition, like picking flowers from a garden ~ Blue Balliett,
490:Cooking and gardening involve so many disciplines: math, chemistry, reading, history. ~ David Chang,
491:I think that love is just as important and prevalent and real as it ever was. ~ Andrew VanWyngarden,
492:I travel the garden of music, thru inspiration. It's a large, very large garden, seen? ~ Peter Tosh,
493:I was born on a bench in the Luxembourg Gardens in Paris, in the early spring of 1960. ~ Andr Brink,
494:Legacy. What is a Legacy? It's planting seeds in a garden you never get to see ~ Lin Manuel Miranda,
495:Marriage should be no prison, but a garden in which something higher is cultivated. ~ Irvin D Yalom,
496:She had a passionate longing for the garden, the darkness, the pure sky, the stars. ~ Anton Chekhov,
497:The Book of Life begins with a man and a woman in a garden. It ends with Revelations. ~ Oscar Wilde,
498:The garden of Eden was a boggy swamp just south of Croydon. You can see it over there. ~ Peter Cook,
499:There are several ways to lay out a little garden; the best way is to get a gardener. ~ Karel Capek,
500:To the ends of the earth, madam, to say nothing of back and forth in this garden. ~ Caroline Linden,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)


   16 Occultism
   5 Philosophy
   3 Integral Yoga
   2 Christianity
   1 Yoga
   1 Integral Theory

   21 Sri Ramakrishna
   16 Aleister Crowley
   11 The Mother
   7 Sri Aurobindo
   6 Lewis Carroll
   4 Saint Teresa of Avila
   3 Satprem
   3 Jorge Luis Borges
   3 Friedrich Nietzsche
   3 Carl Jung
   2 Saint Augustine of Hippo
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges
   2 H. P. Lovecraft

   24 The Gospel of Sri Ramakrishna
   11 The Mothers Agenda
   11 Savitri
   10 Magick Without Tears
   10 A Garden of Pomegranates - An Outline of the Qabalah
   9 Liber ABA
   6 Alice in Wonderland
   5 Words Of Long Ago
   5 The Secret Doctrine
   5 The Bible
   4 The Way of Perfection
   4 The Hero with a Thousand Faces
   4 Collected Poems
   3 Walden
   3 Talks
   3 Sri Aurobindo or the Adventure of Consciousness
   3 Essays Divine And Human
   3 Beating the Cloth Drum Letters of Zen Master Hakuin
   3 Aion
   2 Twilight of the Idols
   2 The Lotus Sutra
   2 The Divine Comedy
   2 The Confessions of Saint Augustine
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Agenda Vol 1

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  Mother, after seeing you, I received a letter from my Bangalore friends. They have just bought an old Mogul residence and gardens in Hyderabad that used to belong to the Nizam ... They suggest that their new property would be an enchanting setting for writing the book I have felt like writing for years but never wrote because I was always on the move. Anyway, they have made it clear that should I have qualms about staying with them too long, it would be easy for them to find me some lucrative work that would not be too time consuming - which would allow me to write or do whatever I wish - with their friend the Maharajah of Jaipur, or even in Hyderabad.

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  I feel a bit lost, cut off from you. The idea of going to the Himalayas is absurd and I am abandoning it. My friends tell me that I may remain with them as long as I wish, but this is hardly a solution; I don't even feel like writing a book any longer - nothing seems to appeal to me except the trees in this garden and the music that fills a large part of my days. There is no solution other than the Ashram or Brazil. You alone can tell me what to do.

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #The Mother, #Integral Yoga
  Pain mimicked the celestial ecstasy.
  There Good, a faithless gardener of God,
  Watered with virtue the world's upas-tree

02.14_-_The_World-Soul, #Savitri, #The Mother, #Integral Yoga
  And plains and valleys, stretches of soul-joy,
  And gardens that were flower-tracts of the spirit,
  Its meditations of tinged reverie.

04.02_-_The_Growth_of_the_Flame, #Savitri, #The Mother, #Integral Yoga
  She schooled her heavenly strain to bear its touch,
  Content in her little garden of the gods
  As blooms a flower in an unvisited place.

04.04_-_The_Quest, #Savitri, #The Mother, #Integral Yoga
  Past figured gates and high dream-sculptured fronts
  And gardens hung in the sapphire of the skies,
  Pillared assembly halls with armoured guards,

06.01_-_The_Word_of_Fate, #Savitri, #The Mother, #Integral Yoga
  And one day it shall hear a blissful voice
  And in the garden of the Spouse shall bloom
  When she is seized by her discovered lord.
  Choose once again and leave this fated head,
  Death is the gardener of this wonder-tree;
  Love's sweetness sleeps in his pale marble hand.

07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge, #Savitri, #The Mother, #Integral Yoga
  The towered pavilions, the wind-rippled pools
  And gardens humming with the murmur of bees,
  Forgotten soon or a pale memory

07.03_-_The_Entry_into_the_Inner_Countries, #Savitri, #The Mother, #Integral Yoga
  She must in close secluded chambers move,
  Her feeling in cloisters live or gardened paths.

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #The Mother, #Integral Yoga
  In tapestried chambers and on crystal floors,
  In armoured town or gardened pleasure-walks,
  Even in distance closer than her thoughts,

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #The Mother, #Integral Yoga
  All else is only its outcome or its phase:
  Thy soul is a brief flower by the gardener Mind
  Created in thy matter's terrain plot;

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #The Mother, #Integral Yoga
  On the highways, in the gardens of the world
  They wallowed oblivious of their divine parts,

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  In 1847 the Rni purchased twenty acres of land at Dakshinewar, a village about four miles north of Calcutta. Here she created a temple garden and constructed several temples. Her Ishta, or Chosen Ideal, was the Divine Mother, Kli.
  The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-Ght, which leads to the Chndni, a roofed terrace, on either side of which stand in a row six temples of iva. East of the terrace and the iva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kli, and the smaller one, facing the Ganges, to Radhknta, that is, Krishna, the Consort of Rdh. Nine domes with spires surmount the temple of Kli, and before it stands the spacious Natmandir, or music hall, the terrace of which is supported by stately pillars. At the northwest and southwest corners of the temple compound are two Nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard -all except the west - are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the iva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a footpath, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the Kuthi, or bungalow, used by members of Rni Rsmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
  The whole symbolic world is represented in the temple garden - the Trinity of the Nature Mother (Kli), the Absolute (iva), and Love (Radhknta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhgavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kli is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego-tman-Brahman".
  Rni Rsmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.
  Sri Ramakrishna - henceforth we shall call Gaddhar by this familiar name - came to the temple garden with his elder brother Rmkumr, who was appointed priest of the Ka1i temple. Sri Ramakrishna did not at first approve of Rmkumr's working for the udr
  Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
  Sri Ramakrishna one day fed a cat with the food that was to be offered to Kli. This was too much for the manager of the temple garden, who considered himself responsible for the proper conduct of the worship. He reported Sri Ramakrishna's insane behaviour to Mathur Bbu.
  Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kli temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness. I found everything inside the room soaked, as it were, in Bliss - the Bliss of God. I saw a wicked man in front of the Kli temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother - even the cat. The manager of the temple garden wrote to Mathur Bbu saying that I was feeding the cat with the offering intended for the Divine Mother.
  Rni Rsmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores"
  Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brhmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brhmani. He declared that Sri Ramakrishna had undoubtedly experienced Mah-bhva and that this was the certain sign of the rare manifestation of God in a man. The people assembled there, especially the officers of the temple garden, were struck dumb. Sri Ramakrishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that, after all, it is not a disease."
  Totpuri arrived at the Dakshinewar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannysis. Trained from early youth in the disciplines of the Advaita Vednta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship were to him mere fantasies of the deluded mind.
  One day, when guru and disciple were engaged in an animated discussion about Vednta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totpuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter.
  Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by ambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house at Dakshinewar, when his eyes became fixed on a painting of the Madonna and Child.
  Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service. She was now eighteen years old. Accompanied by her father, she arrived at Dakshinewar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden the Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.
  Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopl Sen at Belgharia, a few miles from Dakshinewar, where the great Brhmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name. Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshinewar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kli, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralysed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
  Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday.
  He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brhmo Samj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted - a trait we so much liked in him - and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant?
  Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' - a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
  Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conchshells, I would climb to the roof of the Kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees began to come."
  Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the weeds, knowing that the plants will grow because of the inherent power of the seeds, producing each its appropriate flowers and fruits. He never thrust his ideas on anybody.
  Pratp Hazra, a middle-aged man, hailed from a village near Kmrpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshinewar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshinewar to "thicken the plot" by adding complications.
  The Master wanted to train Narendra in the teachings of the non-dualistic Vednta philosophy. But Narendra, because of his Brhmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream.
  Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopl M thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden. She carried with her some simple curries that she had cooked herself.
  In 1882 Hriday was, dismissed from service in the Ka1i temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
  When Sri Ramakrishna's illness showed signs of aggravation, the devotees, following the advice of Dr. Sarkr, rented a spacious garden house at Cossipore, in the northern suburbs of Calcutta. The Master was removed to this place on December 11, 1885.
  It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rkhl, Bburm, Niranjan, Jogin, Ltu, Trak, the elder Gopl, Kli, ashi, arat, and the younger Gopl. Srad, Harish, Hari, Gangdhar, and Tulasi visited the Master from time to time and practised sdhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their worldly duties.
  On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vysa and Vlmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
  While the devotees were returning to the garden house, carrying the urn with the sacred ashes, a calm resignation came to their souls and they cried, "Victory unto the Guru!"

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
  M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)

1.00_-_Preface, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  BASED on the versicle in the Song of Songs, " Thy plants are an orchard of Pomegranates ", a book entitled Pardis Rimonim came to be written by Rabbi Moses Cordovero in the sixteenth century. By some authorities this philosopher is considered as the greatest lamp in post-Zoharic days of that spiritual Menorah, the Qabalah, which, with so rare a grace and so profuse an irradiation of the Supernal Light, illuminated the literature and religious philosophy of the Jewish people as well as their immediate and subsequent neighbours in the Dias- pora. The English equivalent of Pardis Rimonim - A garden of Pomegranates - I have adopted as the title of my own modest work, although I am forced to confess that this latter has but little connection either in actual fact or in historicity with that of Cordovero. In the golden harvest of purely spiritual intimations which the Holy Qabalah brings, I truly feel that a veritable garden of the soul may be builded ; a garden of immense magnitude and lofty significance, wherein may be discovered by each one of us all manner and kind of exotic fruit and gracious flower of exquisite colour. The pomegranate, may I add, has always been for mystics everywhere a favourable object for recon- dite symbolism. The garden or orchard has likewise pro- duced in that book named The Book of Splendour an almost inexhaustible treasury of spiritual imagery of superb and magnificent taste.
  This book goes forth then in the hope that, as a modern writer has put it:
    "There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land."
  Should there be those who are so unfortunate as to possess no such sacred sanctuary of their own, one builded with their own hands, I humbly offer this well-tended garden of Pomegranates which has been bequeathed to me. I hope that therein may be gathered a few little shoots, a rare flower or two, or some ripe fruit which may serve as the nucleus or the wherewithal for the planting of such a secret garden of the mind, without which there is no peace, nor joy, nor happiness.

1.01_-_DOWN_THE_RABBIT-HOLE, #Alice in Wonderland, #Lewis Carroll, #Fiction
  Suddenly she came upon a little table, all made of solid glass. There was nothing on it but a tiny golden key, and Alice's first idea was that this might belong to one of the doors of the hall; but, alas! either the locks were too large, or the key was too small, but, at any rate, it would not open any of them. However, on the second time 'round, she came upon a low curtain she had not noticed before, and behind it was a little door about fifteen inches high. She tried the little golden key in the lock, and to her great delight, it fitted!
  Alice opened the door and found that it led into a small passage, not much larger than a rat-hole; she knelt down and looked along the passage into the loveliest garden you ever saw. How she longed to get out of that dark hall and wander about among those beds of bright flowers and those cool fountains, but she could not even get her head through the doorway. "Oh," said Alice, "how I wish I could shut up like a telescope!
  I think I could, if I only knew how to begin."
  "What a curious feeling!" said Alice. "I must be shutting up like a telescope!"
  And so it was indeed! She was now only ten inches high, and her face brightened up at the thought that she was now the right size for going through the little door into that lovely garden.
  After awhile, finding that nothing more happened, she decided on going into the garden at once; but, alas for poor Alice! When she got to the door, she found she had forgotten the little golden key, and when she went back to the table for it, she found she could not possibly reach it: she could see it quite plainly through the glass and she tried her best to climb up one of the legs of the table, but it was too slippery, and when she had tired herself out with trying, the poor little thing sat down and cried.
  "Come, there's no use in crying like that!" said Alice to herself rather sharply. "I advise you to leave off this minute!" She generally gave herself very good advice (though she very seldom followed it), and sometimes she scolded herself so severely as to bring tears into her eyes.
  ME" were beautifully marked in currants. "Well, I'll eat it," said
  Alice, "and if it makes me grow larger, I can reach the key; and if it makes me grow smaller, I can creep under the door: so either way I'll get into the garden, and I don't care which happens!"
  She ate a little bit and said anxiously to herself, "Which way? Which way?" holding her hand on the top of her head to feel which way she was growing; and she was quite surprised to find that she remained the same size. So she set to work and very soon finished off the cake.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  I read in the Gulistan, or Flower garden, of Sheik Sadi of Shiraz, that
  They asked a wise man, saying; Of the many celebrated trees which the

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  A garden OF
   most precious, because it has been found to be the most convenient system yet discovered of classifying the phe- nomena of the Universe and recording their relations, whereof the proof is the limitless possibilities for analytic and synthetic thought which follow the adoption of this schema.
   great deal more bears indelibly the stamp of antiquity.
   treatise is devoted. The spiritual revivalist movement inaugurated among the Jews of Poland by Rabbi Israel

1.01_-_Introduction, #The Lotus Sutra, #Anonymous, #Various
  To the Buddha and the sangha.
  They give clean garden groves
  Full of owers and fruits,

1.01_-_On_Love, #unset, #H. P. Lovecraft, #unset
  Though his voice may shatter your dreams as the north wind lays waste the garden.

1.01_-_the_Call_to_Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  of her established dual-unity with King Daddy, or God's daugh
  ter Eve, now ripe to depart from the idyl of the garden, or again,
  the supremely concentrated Future Buddha breaking past the
  the disease herself.
  "I was in a blossoming garden; the sun was just going down
  with a blood-red glow. Then there appeared before me a black,

1.01_-_To_Watanabe_Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  In contrast to these terrible tales of retribution, there are also accounts of children who thanks to heaven's miraculous intervention were enabled to carry out acts of great filial devotion: the story of a rare medicinal stone suddenly appearing in the garden of a son who needed it to cure an ailing father; of midwinter ice breaking up and fresh carp leaping into the arms of a son whose stepmother had a craving for minced fish; of a poor man whose shovel struck a cauldron filled with gold as he was about to bury his child alive to ensure his mother would be adequately fed; of bamboo shoots emerging in midwinter for a son anxious to feed them to his mother; of a carp-filled fountain gushing up in the garden of a son who wanted to satisfy his mother's yearning for fine water and minced fish.

1.02_-_The_Necessity_of_Magick_for_All, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Ah, well then, perhaps you have not understood my remarks at one of our earliest interviews as perfectly as you suppose! For the crucial point of my exposition was that Magick is not a matter extraneous to the main current of your life, as music, gardening, or collection jade might be. No, every act of your life is a magical act; whenever from ignorance, carelessness, clumsiness or what not, you come short of perfect artistic success, you inevitably register failure, discomfort, frustration. Luckily for all of us, most of the acts essential to continued life are involuntary; the "unconscious" has become so used to doing its "True Will" that there is no need of interference; when such need arises, we call it disease, and seek to restore the machine to free spontaneous fulfillment of its function.

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   operations in any of its aspects, by the symbols of pure

1.02_-_THE_POOL_OF_TEARS, #Alice in Wonderland, #Lewis Carroll, #Fiction
  "Curiouser and curiouser!" cried Alice (she was so much surprised that for the moment she quite forgot how to speak good English). "Now I'm opening out like the largest telescope that ever was! Good-by, feet! Oh, my poor little feet, I wonder who will put on your shoes and stockings for you now, dears? I shall be a great deal too far off to trouble myself about you."
  Just at this moment her head struck against the roof of the hall; in fact, she was now rather more than nine feet high, and she at once took up the little golden key and hurried off to the garden door.
  Poor Alice! It was as much as she could do, lying down on one side, to look through into the garden with one eye; but to get through was more hopeless than ever. She sat down and began to cry again.
  She went on shedding gallons of tears, until there was a large pool all
  As she said this, she looked down at her hands and was surprised to see that she had put on one of the Rabbit's little white kid-gloves while she was talking. "How _can_ I have done that?" she thought. "I must be growing small again." She got up and went to the table to measure herself by it and found that she was now about two feet high and was going on shrinking rapidly. She soon found out that the cause of this was the fan she was holding and she dropped it hastily, just in time to save herself from shrinking away altogether.
  "That _was_ a narrow escape!" said Alice, a good deal frightened at the sudden change, but very glad to find herself still in existence. "And now for the garden!" And she ran with all speed back to the little door; but, alas! the little door was shut again and the little golden key was lying on the glass table as before. "Things are worse than ever," thought the poor child, "for I never was so small as this before, never!"
  As she said these words, her foot slipped, and in another moment, splash! she was up to her chin in salt-water. Her first idea was that she had somehow fallen into the sea. However, she soon made out that she was in the pool of tears which she had wept when she was nine feet high.

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  Besides their first suggestions of landscape painting, the murals are the first examples of what has come to be known as the "still life," i.e., the objectification of nature already expressed in the Roman garden designs of the same period and heralded by the pastoral scenes of late Bucolic poetry such as Virgil's Ecloges. It was principally by incorporating these novel elements of ancient culture and realizing their implications that the Renaissance was able to create the three-dimensional perspectival world from a two-dimensional and unperspectival culture.

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  All that I could say, then, with respect to farming on a large scale,
  (I have always cultivated a garden,) was, that I had had my seeds ready. Many think that seeds improve with age. I have no doubt that time discriminates between the good and the bad; and when at last I shall plant, I shall be less likely to be disappointed. But I would say to my fellows, once for all, As long as possible live free and uncommitted. It makes but little difference whether you are committed to a farm or the county jail.
  The only house I had been the owner of before, if I except a boat, was a tent, which I used occasionally when making excursions in the summer, and this is still rolled up in my garret; but the boat, after passing from hand to hand, has gone down the stream of time. With this more substantial shelter about me, I had made some progress toward settling in the world. This frame, so slightly clad, was a sort of crystallization around me, and reacted on the builder. It was suggestive somewhat as a picture in outlines. I did not need to go outdoors to take the air, for the atmosphere within had lost none of its freshness. It was not so much within doors as behind a door where I sat, even in the rainiest weather. The Harivansa says, An abode without birds is like a meat without seasoning. Such was not my abode, for I found myself suddenly neighbor to the birds; not by having imprisoned one, but having caged myself near them. I was not only nearer to some of those which commonly frequent the garden and the orchard, but to those wilder and more thrilling songsters of the forest which never, or rarely, serenade a villager,the wood-thrush, the veery, the scarlet tanager, the field-sparrow, the whippoorwill, and many others.

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  They will feel as if they were playing
  In a pleasure garden.
  Although they are in other troubled states of being,

1.03_-_The_Desert, #The Red Book Liber Novus, #unset, #Fiction
  My soul leads me into the desert, into the desert of my own self I did not think that my soul is a desert, a barren, hot desert, dusty and without drink. The journey leads through hot sand, slowly wading without a visible goal to hope for? How eerie is this wasteland. It seems to me that the way leads so far away from mankind. I take my way step by step, and do not know how long my journey will last. Why is my self a desert? Have I lived too much outside of myself in men and events? Why did I avoid my self? Was
  I not dear to myself? But I have avoided the place of my soul. I was my thoughts, after I was no longer events and other men. But I was not my self, confronted with my thoughts. I should also rise up above my thoughts to my own self My journey goes there, and that is why it leads away from men and events into solitude. Is it solitude, to be with oneself? Solitude is true only when the self is a desert. 73 Should I also make a garden out of the desert? Should I people a desolate land? Should I open the airy magic garden of the wilderness? What leads me into the desert, and what am I to do there? Is it a deception that I can no longer trust my thoughts? Only life is true, and only life leads me into the desert, truly not my thinking, that would like to return to thoughts, to men and events, since it feels uncanny in the desert. My soul, what am I to do here?
  But my soul spoke to me and said, Wait. I heard the cruel word.
  Torment belongs to the desert. 74
  Through giving my soul all I could give, I came to the place of the soul and found that this place was a hot desert, desolate and unfruitful. No culture of the mind is enough to make a garden out of your soul. I had cultivated my spirit, the spirit of this time in me, but not that spirit of the depths that turns to the things of the soul,
  Nobody can spare themselves the waiting and most will be unable to bear this torment, but will throw themselves with greed back at men, things, and thoughts, whose slaves they will become from then on. Since then it will have been clearly proved that this man is incapable of enduring beyond things, men, and thoughts, and they will hence become his master and he will become their fool, since he cannot be without them, not until even his soul has become a fruitful field. Also he whose soul is a garden, needs things, men, and thoughts, but he is their friend and not their slave and fool.

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   was Egyptian, that they possess it in such a manner that they can hardly be said to possess it at all, that no one has ever attempted to decipher a single leaf, and that the out- come of a recondite wisdom is regarded as a mass of extravagant designs which mean nothing in themselves ?
   epitome of Zoharic philosophy, The Secret Doctrine in
   activity, and force. It is the prototype of everything spiritual and, indeed, of all else in the cosmos.
   been defined by Theon of Smyrna as " the principal and element of numbers which, while multitude can be less- ened by subtraction and is itself deprived of every number, remains stable and firm ", The Pythagoreans said that the
   the Norse Odin, and mother of all the Gods. Three, also, is bakti, the consort of the god Shiva, who is the Destroyer of
   manifestation commences with the appearance of a laya or neutral centre which we call Keser. This cyclic or periodic law of cosmic manifestation cannot be anything other than the Will of the Absolute to manifest. In which case, we are necessitated, in all accuracy, to fall back on to the old postulate that the Absolute manifests the laya point or
   order to give some idea of the implication of this

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  Preserve and protect it with care.' The trouble is, the roots binding the students to life are still not severed. The gardens of the patriarchs still lie beyond their farthest horizons. Any teacher who does this, though he may love his student dearly, causes him irreparable harm. For their part, the students start dancing around, rolling their heads this way and that way, wagging their tails joyfully, eagerly lapping away at the fox slobber doled out to them, completely unaware it is a virulent poison they consume.e They waste their entire lives stuck in a half-drunken, half-sober state of delusion. Not even the hand of a Buddha can cure them.
  Hakuin's building and publishing projects. Most of the half-dozen or so other letters that Hakuin wrote Ishii are expressions of gratitude for donations and gifts received, or services rendered. In one letter, Hakuin thanks Ishii for a large supply of cut tobacco that Ishii had sent to fuel Hakuin's wellknown pipe habit. A long verse Hakuin sent Ishii, one of the most remarkable pieces in the Poison
  Blossoms collection, is an expression of thanks for two large boulders Ishii had donated to the Shinji gardens. The verse is filled with vivid images describing the progress of the unwieldy objects as they are rafted down from the foothills of Mount Fuji, landed on the coast near Hara village, then manhandled overland to Shin-ji, making us feel the excitement and impatience Hakuin experienced as he awaited their arrival (a translation is found in The Religious Art of Zen Master Hakuin, 129-

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  "I dreamed," stated a middle-aged, married gentleman, "that
  I wanted to get into a wonderful garden. But before it there was
  a watchman who would not permit me to enter. I saw that my

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   thought - great value is attached to these letters, and to the combinations and analogies of which they are capable."
  A garden OF POMEGRANATES design of which is Spirit. Spirilus is the Latin word meaning Air or breath.
   correspondence is Hermod, the envoy of the Gods, the son of Odin, who gave him a helmet and corselet which Hermod wore when despatched on his dangerous missions. Un- fortunately, the Hindu gods are not sufficiently determinate to enable one to make an attribution from their number with any degree of satisfaction, unless we decide upon
   youth setting forth upon his adventures after receiving the
   horse (reminding us of one of the Four Horsemen of the
   latter is on the left side, viz., b (Sin), it is pronounced as an " S

1.04_-_The_Qabalah_The_Best_Training_for_Memory, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Nobody can do it for you. What is your own true Number? You must find it and prove it to be correct. In the course of a few years, you should have built yourself a Palace of Ineffable Glory, a garden of Indescribable Delight. Nor Time nor Fate can tame those tranquil towers, those Minarets of Music, or fade one blossom in those avenues of Perfume!

1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL, #Alice in Wonderland, #Lewis Carroll, #Fiction
  "The first thing I've got to do," said Alice to herself, as she wandered about in the wood, "is to grow to my right size again; and the second thing is to find my way into that lovely garden. I suppose I ought to eat or drink something or other, but the great question is

1.04_-_The_Self, #Aion, #Carl Jung, #Psychology
  doesn't happen to recall, when considering whether to paint the
  garden gate green or white, that green is the colour of life and
  hope, the symbolic aspect of "green" is nevertheless present as

1.04_-_To_the_Priest_of_Rytan-ji, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  Jik Anj has come and delivered another letter. I read it while we were having a cup of tea, and was glad to learn that you are in good health. You should not worry about me. I am doing fine, still spending much of my time in the garden checking to see how my eggplants are coming along.

1.05_-_Adam_Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   particular classification is that the unredeemed Virgin,
  100 A garden OF POMEGRANATES
  102 A garden OF POMEGRANATES
   inaccessible as the nature of external bodies is, and some philosophers observing this fact, and the experience that the mind was but a succession of states of consciousness and an associated setting up of various relations, considered that the existence of the Soul was not proven - confusing the idea of a Soul with the instrument of mind which it uses.
  104 A garden OF POMEGRANATES
   moulded, for the Qabalah regards the body as impermanent and in a condition of perpetual flux. It is never the same from one moment to another, and within a period of seven years it has a completely new set of particles. But despite this constant throwing off of atoms, etc., there is something persisting from birth to death, changing its aspect a little, but remaining the same, giving the body a more or less con- sistent appearance during its life. This astral double or

1.05_-_ADVICE_FROM_A_CATERPILLAR, #Alice in Wonderland, #Lewis Carroll, #Fiction
  "Well, be off, then!" said the Pigeon in a sulky tone, as it settled down again into its nest. Alice crouched down among the trees as well as she could, for her neck kept getting entangled among the branches, and every now and then she had to stop and untwist it. After awhile she remembered that she still held the pieces of mushroom in her hands, and she set to work very carefully, nibbling first at one and then at the other, and growing sometimes taller and sometimes shorter, until she had succeeded in bringing herself down to her usual height.
  It was so long since she had been anything near the right size that it felt quite strange at first. "The next thing is to get into that beautiful garden--how _is_ that to be done, I wonder?" As she said this, she came suddenly upon an open place, with a little house in it about four feet high. "Whoever lives there," thought Alice, "it'll never do to come upon them _this_ size; why, I should frighten them out of their wits!" She did not venture to go near the house till she had brought herself down to nine inches high.

1.05_-_Bhakti_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  8. Bhakti grows gradually just as you grow a flower or a tree in a garden. Cultivate Bhakti in the garden of your heart gradually.

1.05_-_Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  I have occasional visits in the long winter evenings, when the snow falls fast and the wind howls in the wood, from an old settler and original proprietor, who is reported to have dug Walden Pond, and stoned it, and fringed it with pine woods; who tells me stories of old time and of new eternity; and between us we manage to pass a cheerful evening with social mirth and pleasant views of things, even without apples or cider,a most wise and humorous friend, whom I love much, who keeps himself more secret than ever did Goffe or Whalley; and though he is thought to be dead, none can show where he is buried. An elderly dame, too, dwells in my neighborhood, invisible to most persons, in whose odorous herb garden I love to stroll sometimes, gathering simples and listening to her fables; for she has a genius of unequalled fertility, and her memory runs back farther than mythology, and she can tell me the original of every fable, and on what fact every one is founded, for the incidents occurred when she was young. A ruddy and lusty old dame, who delights in all weathers and seasons, and is likely to outlive all her children yet.

1.05_-_Some_Results_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 175
   spiritual world. The founders of the great cosmogonies did not give mankind these teachings from some vague feeling. They gave them for the good reason that they were great initiates. Out of their knowledge did they shape their moral teachings. They knew how these would act upon the finer nature of man, and desired that their followers should gradually achieve the development of this finer nature. To live in the sense of these great cosmogonies means to work for the attainment of personal spiritual perfection. Only by so doing can man become a servant of the world and of humanity. Self-perfection is by no means self-seeking, for the imperfect man is an imperfect servant of the world and of humanity. The more perfect a man is, the better does he serve the world. "If the rose adorns itself, it adorns the garden."

1.06_-_The_Literal_Qabalah, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  108 A garden OF POMEGRANATES
   that the general implication of that Path was that of the descent of the Holy Spirit. Apart from all the other information furnished, how may we confirm such a conclusion ?
  112 A garden OF POMEGRANATES
  114 A garden OF POMEGRANATES
   as unfair critics have alleged, the symbolism being merely used as graphically descriptive of what is considered to be a real fact in mystical experience, without having the slight- est reference to the central figurehead of the New Testa- ment. I make this remark to reassure those of my readers who may be of Jewish persuasion.

1.07_-_A_MAD_TEA-PARTY, #Alice in Wonderland, #Lewis Carroll, #Fiction
  "At any rate, I'll never go _there_ again!" said Alice, as she picked her way through the wood. "It's the stupidest tea-party I ever was at in all my life!" Just as she said this, she noticed that one of the trees had a door leading right into it. "That's very curious!" she thought. "I think I may as well go in at once." And in she went.
  Once more she found herself in the long hall and close to the little glass table. Taking the little golden key, she unlocked the door that led into the garden. Then she set to work nibbling at the mushroom (she had kept a piece of it in her pocket) till she was about a foot high; then she walked down the little passage; and _then_--she found herself at last in the beautiful garden, among the bright flower-beds and the cool fountains.

1.07_-_The_Literal_Qabalah_(continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  136 A garden OF POMEGRANATES
   extend the field of its activity, limited by its logic, it could think of nothing better than to deny.
   her presents, so the Holy One, Blessed be He, does to the pure Soul daily " (ii, 97a).
   of whatever nature, and suppress all thoughts by a direct concentration upon a single thought which itself is finally banished. Fichtean philosophy has shown us that the contents of the mind at any moment consisted of two things : the Object or Non-Ego, which is variable, and the Subject or Ego, apparently invariable. Success in meditation pro- duces the result of making the object as invariable as the subject, this coming as a terrific shock, for a union takes place and the two become one. Rabbi Baer, the Chassidic successor of Israel Baal Shem Tov, taught that when one becomes so absorbed in the contemplation of an object that the whole power of thought is concentrated upon the one point then the self becomes blended and unified with that point. This is the mystical Marriage so often referred to in occult literature, and concerning which so many extrava- gant symbols have been employed. This union has the effect of utterly overthrowing the whole normal balance of the mind, throwing all the poetic, emotional, and spiritual faculties into a sublime ecstasy, making at the same time the rest of life seem absolutely banal. It comes as a tre- mendous experience altogether indescribable even to those who are masters of language, remaining only as a wonder- ful memory - perfect in all its details.
  144 A garden OF POMEGRANATES
   divine. And, in any event, its significance suggests forces and powers which, like the commotion in the past concern- ing the Unconscious and the present widespread interest in glands and the effects of glandular secretions on the person- ality and consciousness, represent realities which definitely are not merely physiological. It is this fact which the reader must ever bear in mind.
  146 A garden OF POMEGRANATES
   soul's heaven which should fill us with inexpressible happi- ness ? How are we to get back, for return we must, to
  148 A garden OF POMEGRANATES
   the exuberant spiritual intoxications of the St. John's and
  150 A garden OF POMEGRANATES
   the experience be spontaneous and ennobling, one can never be reasonably certain that there will occur the desired and longed for event, which comes as the gracious calm such as one sees in a tropical country after a heavy and violent rain. In the second case, the same landscape or the manifold sensations of dark secret woods with the impression of the convocations of the hosts of the mighty, the singing streams and rivulets, and the carefree chirping of birds aloft in the empyrean - all these are like the mnemonic basis of Ritual, creating of necessity what we may term a Magical effect. That is, they overwhelm the recipient mind in boundless ecstasy of delight and joy, and the individual Ruach transcends temporarily its inhibiting barriers of custom, taboo, and restriction, and wings its way towards its Tsureh above the barren desert Abyss ; or else it falls into a sublime union with the Soul of Universal
  154 A garden OF POMEGRANATES

1.08_-_THE_QUEEN'S_CROQUET_GROUND, #Alice in Wonderland, #Lewis Carroll, #Fiction
  A large rose-tree stood near the entrance of the garden; the roses growing on it were white, but there were three gardeners at it, busily painting them red. Suddenly their eyes chanced to fall upon Alice, as she stood watching them. "Would you tell me, please," said Alice, a little timidly, "why you are painting those roses?"
  Five and Seven said nothing, but looked at Two. Two began, in a low voice, "Why, the fact is, you see, Miss, this here ought to have been a
  _red_ rose-tree, and we put a white one in by mistake; and, if the Queen was to find it out, we should all have our heads cut off, you know. So you see, Miss, we're doing our best, afore she comes, to--" At this moment, Five, who had been anxiously looking across the garden, called out, "The Queen! The Queen!" and the three gardeners instantly threw themselves flat upon their faces. There was a sound of many footsteps and Alice looked 'round, eager to see the Queen.
  First came ten soldiers carrying clubs, with their hands and feet at the corners: next the ten courtiers; these were ornamented all over with diamonds. After these came the royal children; there were ten of them, all ornamented with hearts. Next came the guests, mostly Kings and Queens, and among them Alice recognized the White Rabbit. Then followed the Knave of Hearts, carrying the King's crown on a crimson velvet cushion; and last of all this grand procession came THE KING AND THE QUEEN OF HEARTS.
  "Not at all," said Alice.
  Alice thought she might as well go back and see how the game was going on. So she went off in search of her hedgehog. The hedgehog was engaged in a fight with another hedgehog, which seemed to Alice an excellent opportunity for croqueting one of them with the other; the only difficulty was that her flamingo was gone across to the other side of the garden, where Alice could see it trying, in a helpless sort of way, to fly up into a tree. She caught the flamingo and tucked it away under her arm, that it might not escape again.
  Just then Alice ran across the Duchess (who was now out of prison). She tucked her arm affectionately into Alice's and they walked off together.

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  This integration is all the more necessary when we no longer have a body, i.e., when we are supposedly dead, because these fragments no longer have the recourse of returning to the body for protection. If they are not integrated, they suffer a great deal of unpleasantness. This is probably the origin of all the stories about hell, which this cannot be repeated enough concern only some lower parts of our nature. For the lower planes (notably the lower Vital, corresponding to the navel and sex centers, the most difficult regions to integrate) are full of ravenous forces. As a young disciple who had died prematurely said when describing his journey to a friend during sleep: "Just behind your world there is no law and order" a proper British laconism for hell. And he added: "I had Mother's light (the Master) with me, and I
  crossed over." Since this experience is typical of many deaths, it should be noted that the two friends met in lovely colored gardens,
  typical of the higher vital regions (corresponding to the heart center),

11.01_-_The_Eternal_Day_The_Souls_Choice_and_the_Supreme_Consummation, #Savitri, #The Mother, #Integral Yoga
  Earth shall be my work-chamber and my house,
  My garden of life to plant a seed divine.
  This world shall be God's visible garden-house,
  The earth shall be a field and camp of God,

1.1.04_-_Philosophy, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The man of unalloyed intellect has a very high and difficult function; it is his function to teach men to think clearly and purely. In order to effect that for mankind, to carry reason as far as that somewhat stumbling and hesitating Pegasus will go, he sacrifices all the bypaths of mental enjoyment, the shady alleys and the moonlit gardens of the soul, in order that he may walk in rare air and a cold sunlight, living highly and austerely on the peaks of his mind and seeking God severely through knowledge.

1.10_-_The_Revolutionary_Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Because it is not you, it is something within you. What can all these tribunals, what can all the powers of the world do to That which is within you, that Immortal, that Unborn and Undying One, whom the sword cannot pierce, whom the fire cannot burn? . . . Him the jail cannot confine and the gallows cannot end. What is there that you can fear when you are conscious of Him who is within you?126
  On May 4, 1908, at dawn, Sri Aurobindo was pulled out of bed at gunpoint by the British police. He was thirty-six. An attempt on the life of a British magistrate based in Calcutta had just failed. The bomb used in the attempt had been manufactured in the garden where Barin,
  his younger brother, had been training "disciples."

1.12_-_The_Left-Hand_Path_.The_Black_Brothers., #Magick Without Tears, #Aleister Crowley, #Philosophy
    And the young man answered me: He shall not see the reward; he tendeth the garden.
    And thou shalt give thy wisdom unto the world, and that shall be thy garden. And concerning time and death, thou hast naught to do with these things. For though a precious stone be hidden in the sand of the desert, it shall not heed for the wind of the desert, although it be but sand. For the worker of works hath worked thereupon; and because it is clear, it is invisible; and because it is hard, it moveth not.
    All these words are heard by everyone that is called NEMO. And with that doth he apply himself to understanding. And he must understand the virtue of the waters of death, and he must understand the virtue of the sun and of the wind, and of the worm that turneth the earth, and of the stars that roof in the garden. And he must understand the separate nature and property of every flower, or how shall he tend his garden?

1.14_-_The_Structure_and_Dynamics_of_the_Self, #Aion, #Carl Jung, #Psychology
  land as the heart of Europe with the Rhine, Ticino, Rhone, and
  Inn, or the garden of Eden with the Gihon, Pison, Hiddekel,
  and Euphrates), as healing water and consecrated water, etc.
  serpent of Mercurius, that crafty and deceitful god, reminded
  them of the serpent in the garden of Eden, and therefore of the
  devil, the tempter, who on their own admission played all sorts
  Thus did Paradise . . . rise up from the Heart and Centre of
  this New Earth, and thus did the lost garden of Eden flourish in
  greenness." 44
  in the hand of the cherub who guards the way to the tree of
  life," but also "our true, hidden vessel, the Philosophic garden,
  wherein our Sun rises and sets." 63 This helps us to understand,
  the world of plants and animals. It is, in fact, a plantation or
  garden enlivened by animals, the epitome of all the growing
  things that sprout out of the earth. As serpens raercurialis, the
  here not in the metaphorical sense, as "future heaven" or the Abode of the
  Blessed, but in the sense of the earthly garden of Eden.

1.15_-_Index, #Aion, #Carl Jung, #Psychology
  Paradise: four rivers of, 184, 199,
  215, 227, 235, 243; garden of
  Eden, 25472; Leviathan eaten in,

1.17_-_SUFFERING, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  When we conceive the love of suffering, we lose the sensibility of the senses and dead, dead we will live in that garden.

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  which covered the whole academic spectrum, from kindergarten to the college level. There were also a printing press; scientific laboratories;
  gardens; rice fields; workshops for cars, tractors and trucks; an X-ray department and an operating room. Every conceivable human activity was represented. The Ashram was a microcosm. One could be a baker,
  too, or wash dishes, or try one's hand at carpentry, if one believed in the virtues of simple work. But there was no hierarchy among these activities; none was remunerated, nor was any considered superior to any other. All the practical necessities of life were provided for by the Mother to each person according to his or her needs. The only essential task was to discover the truth of one's being, for which the external work was merely a pretext or a means. It was remarkable, in fact, to observe people changing activities as their consciousness awakened; soon, all the values attached to the former profession would fall away, and because money no longer had any meaning, one who considered himself a doctor, say, found that he was really more comfortable as an artisan, while a man with no particular education might discover that he had a talent for poetry or painting, or might

1.201_-_Socrates, #unset, #H. P. Lovecraft, #unset
  That is quite a long story, she said, but I will tell you all the same. When Aphrodite was born,156 all the gods held a feast. One of those present was Poros157 (Resource), whose mother was Metis158 (Cleverness). When the feast was over, Penia (Poverty) came begging, as happens on these occasions, and she stood by the door. Poros got drunk on the nectar in those days wine did not exist and having wandered into the garden of Zeus was overcome with drink and went to sleep. Then Penia, because she herself had no resource, thought of a scheme to have a child by Poros, and accordingly she lay down beside him and became pregnant with a son, Love. Because Love was conceived during Aphrodites birthday feast and also because he is by his daimon (the source of English demon), which can mean a god but often denotes a lesser or local deity. Here Diotima characterises Love as a lesser deity, something between a god and a human. The Greeks of Platos day would usually have thought of Love simply as a god, but not one of the most important, Olympian, deities. See Gods and Love in Glossary of names. daimonios, a man of the spirit, spiritual; see footnote 151 above. techne. 154 cheirourgia. 155 banausos (English banausic).

1.23_-_Improvising_a_Temple, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The Wand. Let this be simple, straight and slim! Have you an Almond or Witch Hazel in your garden or do I call it park? If so, cut (with the magick knife I would lend you mine) a bough, as nearly straight as possible, about two feet long. Peel it, rub it constantly with Oil of Abramelin (this, and his incense, from Wallis and Co., 26 New Cavendish Street, W.1) and keep wrapped in scarlet silk, constantly, I wrote, and meant it; rub it, when saying your mantra, to the rhythm of that same. (Remember, "A ka dua" is the best; ask me to intone it to you when you next visit me.)

1.24_-_On_Beauty, #The Prophet, #Kahlil Gibran, #Poetry
  But rather a garden for ever in bloom and a flock of angels for ever in flight.

1.29_-_Geri_del_Bello._The_Tenth_Bolgia_Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds, #The Divine Comedy, #Dante Alighieri, #Christianity
  Of cloves discovered earliest of all
  Within that garden where such seed takes root;
  And taking out the band, among whom squandered

1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons., #The Divine Comedy, #Dante Alighieri, #Christianity
  Then he replied: "I am Friar Alberigo;
  He am I of the fruit of the bad garden,
  Who here a date am getting for my fig."

1.400_-_1.450_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  One day two sisters, who lived by prostitution, walked near the garden and sat under a tree. One of them said, "How disgusting is my life that
  I soil my body and mind every day. This man's life is most desirable."
  Talks with Sri Ramana Maharshi looked so lowly. She pleaded penitence for her past life, desired to lead a purer and nobler life and finished with a prayer to him to accept her humble services in the garden or attendance on himself. He advised her to return home and lead a normal life. But she protested. So he detained her for watering the tulasi plants. She accepted the function with delight and began to work in the garden.
  She still continued to work in the garden.
  Sometimes she used to remain long in her home. Then this man began to visit her there until he finally lived with her. Nevertheless he did not neglect the garden nor the daily garlands for God. There was public scandal regarding his change of life. God then resolved to restore him to his old ways and so assumed the shape of the saintly devotee himself. He appeared to the dasi and secretly offered her a rich present, an anklet of God.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  He remained a bachelor and was respected for his life and conduct.
  One day two sisters, who lived by prostitution, walked near the garden and sat under a tree. One of them said, How disgusting is my life that
  I soil my body and mind every day. This mans life is most desirable.
  Talks with Sri Ramana Maharshi looked so lowly. She pleaded penitence for her past life, desired to lead a purer and nobler life and finished with a prayer to him to accept her humble services in the garden or attendance on himself. He advised her to return home and lead a normal life. But she protested. So he detained her for watering the tulasi plants. She accepted the function with delight and began to work in the garden.
  One rainy night this woman was found standing under the eaves of the thatched shed in which the saint was. Her clothes were dripping and she was shivering with cold. The master asked why she was in such a pitiable state. She said that her place was exposed to the rains and so she sought shelter under the eaves and that she would retire as soon as the rain ceased. He asked her to move into the hut and later told her to change her wet clothes. She did not have dry cloth to put on. So he offered her one of his own clothes. She wore it, still later she begged permission to massage his feet. He consented. Eventually they embraced.
  The next day she returned home, had good food and wore fine clothes.
  She still continued to work in the garden.
  Sometimes she used to remain long in her home. Then this man began to visit her there until he finally lived with her. Nevertheless he did not neglect the garden nor the daily garlands for God. There was public scandal regarding his change of life. God then resolved to restore him to his old ways and so assumed the shape of the saintly devotee himself. He appeared to the dasi and secretly offered her a rich present, an anklet of God.
  She was very pleased with it and hid it under her pillow. He then disappeared. All these were secretly observed by a maid servant in the house.
  In the course of the conversation Sri Bhagavan spoke appreciatingly of the services of Palanisami and Ayyasami - his former attendants.
  He said that they raised in the garden two crude platforms which were occupied by Himself and Palanisami; they were most comfortable. They were made of straw and bamboo mats and were even more comfortable than the sofa here. Palanisami used to pass through the footpath between rows of prickly pear to bring begged food every night from Kizhnathoor.
  Though Sri Bhagavan protested Palanisami persisted in doing so. He was

1.450_-_1.500_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  He said that they raised in the garden two crude platforms which were occupied by Himself and Palanisami; they were most comfortable. They were made of straw and bamboo mats and were even more comfortable than the sofa here. Palanisami used to pass through the footpath between rows of prickly pear to bring begged food every night from Kizhnathoor.

1.49_-_Thelemic_Morality, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Cesspools in every theologian's back garden: sewers in every legislator's garden city: there is no end to the literature of the subject. But one point is amusing; the Jesuits have always been accused of answering that question in the affirmative, apparently for no better reason than that their doctrine is unanimously adverse to admitting it. (People are like that! They say that I spent months in Yucatan the only province in Mexico that I did not visit. They say that my home is a Tibetan monastery; and Tibet is almost the only country in East and Central Asia that my feet have never trodden. They say that I lived for years in Capri the only town in Italy, of those that I know at all, where I spent less than 48 hours.)

1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work, #Magick Without Tears, #Aleister Crowley, #Philosophy
  We finally decided to do what he asked, though part of my objection was founded on his refusal to give us absolutely definite instruction. However, we crossed the Passes in a sleigh to Chiavenna, whence we took the train to Milan. In this city we had a final conversation with Ab-ul-Diz. I had exhausted his patience, as he mine, and he told us that he would not visit us any more. He gave us his final instructions. We were to go to Rome, though he refused to name the exact spot. We were to take a villa and there write Book 4. I asked him how we might recognize the right Villa. I forget what answer he gave through her, but for the first time he flashed a message directly into my own consciousness. "You will recognize it beyond the possibility of doubt or error," he told me. With this a picture came into my mind of a hillside on which were a house and garden marked by two tall Persian Nuts.
  We drove on a few yards. Then the chauffeur made up him mind to revolt, and stopped the car. On the left was a wide open gate through which we could see a gang of workmen engaged in pretending to repair a ramshackle villa. Virakam called the foreman and asked in broken Italian if the place was to let. He told her no; it was under repair. With crazy confidence she dragged him within and forced him to show her over the house. I sat in resigned disgust, not deigning to follow. Then my eyes suddenly saw down the garden, two trees close together. I stooped. Their tops appeared. They were Persian Nuts! The stupid coincidence angered me, and yet some irresistible instinct compelled me to take out my note book and pencil and jot down the name written over the gate Villa Caldarazzo. Idly I added up the letters.[108] Their sum struck me like a bullet in my brain. It was 418, the number of the Magical Formula of the Aeon, a numerical hieroglyph of the Great Work. Ab-ul-Diz had made no mistake. My recognition of the right place was not to depend on a mere matter of trees, which might be found almost anywhere. Recognition beyond all possibility of doubt was what he promised. He had been as good as his word.

1.61_-_Power_and_Authority, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Imagine, if you can, what I have been through in the last quarter of a century or more. My subordinates are always asking me for advancement in the Order; they think that if they were only members of the 266th degree everything in the garden would be lovely. They think that if they only possessed the secrets of the 148th degree they would be able to perform all those miracles which at present escape them.

1.70_-_Morality_1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Now then, I hope that we have succeeded in clarifying this exceptionally muddy marish water of morality from most of its alien and toxic dirt; too often the Aspirant to the Sacred Wisdom finds no firm path under his feet; the Bog of Respectability mires him who sought the garden of Delights; soon the last bubbles burst from his choked lungs; he is engulfed in the Slough of Despond.

1.75_-_The_AA_and_the_Planet, #Magick Without Tears, #Aleister Crowley, #Philosophy
  I shall take exception only by showing that these principles are secondary: oil in Texas, nitrates on the Pacific slope of the Andes, suphur in Louisiana (which put Etna's nose out of joint by making it cheaper for the burgers of Messina to import it from four thousand miles away instead of digging it out of their own back garden), even coal and timber, upset very few apple-carts until individual genius had found for these commodities such uses as our grandfathers never dreamed.

1.83_-_Epistola_Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  All his early practises therefore are devoted to exploring the worlds which surround (if you choose, or if your prefer are contained in) the object of sense. If there is a tree in your garden, you want to find out whether that tree is occupied by a nymph or a nat, and if so, what are they like? How do they act? How can you make them useful to your purpose? It is in fact the ordinary every-day scientific method of exploration. The only difference is that in the course of one's experiments one becomes aware of parts of the nature of the object to be examined which are subtler and perhaps more powerful, nearer to reality, than those which ordinary scientific examination discloses. You will notice, however, that the qualities above-mentioned are identical. The chemical elements which go to form a tree are subtler, more powerful and nearer to reality than the tree as it is presented to the senses.

2.01_-_MASTER_AND_DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  met him the first time. Sri Ramakrishna lived at the Kailibari, the temple garden of Mother Kali, on the bank of the Ganges at Dakshineswar.
  M., being at leisure on Sundays, had gone with his friend Sidhu to visit several gardens at Baranagore. As they were walking in Prasanna Bannerji's garden, Sidhu said: "There is a charming place on the bank of the Ganges where a paramahamsa lives. Should you like to go there?" M. assented and they started immediately for the Dakshineswar temple garden. They arrived at the main gate at dusk and went straight to Sri Ramakrishna's room. And there they found him seated on a wooden couch, facing the east. With a smile on his face he was talking of God. The room was full of people, all seated on the floor, drinking in his words in deep silence.
  As he left the room with Sidhu, he heard the sweet music of the evening service arising in the temple from gong, bell, drum, and cymbal. He could hear music from the nahabat, too, at the south end of the garden. The sounds travelled over the Ganges, floating away and losing themselves in the distance. A soft spring wind was blowing, laden with the fragrance of flowers; the moon had just appeared. It was as if nature and man together were preparing for the evening worship. M. and Sidhu visited the twelve Siva temples, the Radhakanta temple, and the temple of Bhavatarini. And as M.
  On the way back to Sri Ramakrishna's room the two friends talked. Sidhu told M. that the temple garden had been founded by Rani Rasmani. He said that God was worshipped there daily as Kali, Krishna, and Siva, and that within the gates sadhus and beggars were fed. When they reached Sri Ramakrishna's door again, they found it shut, and Brinde, the Maid, standing outside. M., who had been trained in English manners and would not enter a room without permission, asked her, "Is the holy man in?" Brinde replied, "Yes he's in the room."
  When the meeting broke up, the devotees sauntered in the temple garden. M. went in the direction of the Panchavati. It was about five o'clock in the afternoon. After a while he returned to the Master's room. There, on the small north verandah, he witnessed an amazing sight.
  At five o'clock in the afternoon all the devotees except Narendra and M. took leave of the Master. As M. was walking in the temple garden, he suddenly came upon the Master talking to Narendra on the bank of the goose-pond. Sri Ramakrishna said to Narendra: "Look here. Come a little more often. You are a newcomer. On first acquaintance people visit each other quite often, as is the case with a lover and his sweetheart.
  M. bowed low before him and took his leave. He had gone as far as the main gate of the temple garden when he suddenly remembered something and came back to Sri Ramakrishna, who was still in the natmandir. In the dim light the Master, all alone, was pacing the hall, rejoicing in the Self as the lion lives and roams alone in the forest.

2.01_-_The_Road_of_Trials, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  tion and surrender. And that is part of our problem: just how
  to do that. "Or do ye think that ye shall enter the garden of
  Bliss without such trials as came to those who passed away be

2.02_-_Habit_2_Begin_with_the_End_in_Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  To varying degrees, people use this principle in many different areas of life. Before you go on a trip, you determine your destination and plan out the best route. Before you plant a garden, you plan it out in your mind, possibly on paper. You create speeches on paper before you give them, you envision the landscaping in your yard before you landscape it, you design the clothes you make before you thread the needle.
  How anticipatory! How service-oriented!
  I next observed one of the employees high up on a ladder cleaning windows in the lobby. From his vantage point he saw a woman having a little difficulty in the garden with a walker. She hadn't really fallen, and she was with other people. But he climbed down that ladder, went outside, helped the woman into the lobby and saw that she was properly taken care of. Then he went back and finished cleaning the windows.

2.02_-_IN_THE_COMPANY_OF_DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "There is another benefit from holy company. It helps one cultivate discrimination between the Real and the unreal. God alone is the Real, that is to say, the Eternal Substance, and the world is unreal, that is to say, transitory. As soon as a man finds his mind wandering away to the unreal, he should apply discrimination. The moment an elephant stretches out its trunk to eat a plantain-tree in a neighbour's garden, it gets a blow from the iron goad of the driver."

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  men in the workshop of utility, on the forge of Charvaka or
  grow them in the garden of Epicurus. So is it with the lover of
  humanity, who loses or seeks to lose his lower self in mankind;
  than the pain of a crushed ant to a king as he walks musing in
  his garden bearing on his shoulders the destiny of nations. He
  cannot feel sorrow for himself even if he would, for he has the

2.03_-_VISIT_TO_VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  that he was a teacher at Vidyasagar's school, the Master asked: "Can you take me to Vidyasagar? I should like very much to see him." M. told Iswar Chandra of Sri Ramakrishna's wish, and the pundit gladly agreed that M. should bring the Master, some Saturday afternoon at four o'clock. He only asked M. what kind of paramahamsa the Master was, saying, "Does he wear an ochre cloth?" M. answered: "No, sir. He is an unusual person. He wears a red-bordered cloth and polished slippers. He lives in a room in Rani Rasmani's temple garden. In his room there is a couch with a mattress and mosquito net. He has no outer indication of holiness. But he doesn't know anything except God. Day and night he thinks of God alone."
  On the afternoon of August 5 the Master left Dakshineswar in a hackney carriage, accompanied by Bhavanath, M., and Hazra. Vidyasagar lived in Badurbagan, in central Calcutta, about six miles from Dakshineswar. On the way Sri Ramakrishna talked with his companions; but as the carriage neared Vidyasagar's house his mood suddenly changed. He was overpowered with divine ecstasy. Not noticing this, M. pointed out the garden house where Raja Rammohan Roy had lived. The Master was annoyed and said, "I don't care about such things now." He was going into an ecstatic state.
  "One should constantly remember death. Nothing will survive death. We are born into this world to perform certain duties, like the people who come from the countryside to Calcutta on business. If a visitor goes to a rich man's garden, the superintendent says to him, 'This is our garden', 'This is our lake', and so forth. But if the Superintendent is dismissed for some misdeed, he can't carry away even his mango-wood chest. He sends it secretly by the gate-keeper. (Laughter.)
  Everybody was delighted with the Master's conversation. Again addressing Vidyasagar, he said with a smile: "Please visit the temple garden some time - I mean the garden of Rasmani. It's a charming place."

2.04_-_ADVICE_TO_HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  THE MASTER WAS CONVERSING with Kedr and some other devotees in his room in the temple garden. Kedr was a government official and had spent several years at Dcc, in East Bengal, where he had become a friend of Vijay Goswami. The two would spend a great part of their time together, talking about Sri Ramakrishna and his spiritual experiences. Kedr had once been a member of the Brahmo Samaj. He followed the path of bhakti. Spiritual talk always brought tears to his eyes.
  It was Monday, a few days before the Durga Puja, the festival of the Divine Mother. Sri Ramakrishna was in a very happy state of mind, for Narendra was with him. Narendra had brought two or three young members of the Brahmo Samaj to the temple garden.
  Haladhri replied, 'What is the use of seeing a mere human body, which is no better than a cage of clay?' Haladhri was a student of the Gita and Vedanta philosophy, and therefore referred to the holy man as a mere 'cage of clay'. I repeated this to Krishnakishore. With great anger he said: 'How impudent of Haladhri to make such a remark! How can he ridicule as a "cage of clay" the body of a man who constantly thinks of God, who meditates on Rama, and has renounced all for the sake of the Lord? Doesn't he know that such a man is the embodiment of Spirit?' He was so upset by Haladhri's remarks that he would turn his face away from him whenever he met him in the temple garden, and stopped speaking to him.
  "One day Jatindra came to the garden of Jadu Mallick. I was there too. I asked him: 'What is the duty of man? Isn't it our duty to think of God?' Jatindra replied: 'We are worldly people. How is it possible for us to achieve liberation? Even King Yudhisthira had to have a vision of hell.' This made me very angry. I said to him: 'What sort of man are you? Of all the incidents of Yudhisthira's life, you remember only his seeing hell. You don't remember his truthfulness, his forbearance, his patience, his discrimination, his dispassion, his devotion to God.' I was about to say many more things, when Hriday stopped my mouth. After a little while Jatindra left the place, saying he had some other business to attend to.
  "At one time Rani Rasmani was staying in the temple garden. She came to the shrine of the Divine Mother, as she frequently did when I worshipped Kli, and asked me to sing a song or two. On this occasion, while I was singing, I noticed she was sorting the flowers for worship absent-mindedly. At once I slapped her on the cheeks. She became quite embarrassed and sat there with folded hands.
  "When one gets into such a state of mind, one doesn't enjoy any conversation but that about God. I used to weep when I heard people talk about worldly matters. When I accompanied Mathur Babu on a pilgrimage, we spent a few days in Benares at Raja Babu's house. One day I was seated in the drawing-room with Mathur Babu, Raja Babu, and others. Hearing them talk about various worldly things, such as their business losses and so forth, I wept bitterly and said to the Divine Mother: 'Mother, where have You brought me? I was much better off in the temple garden at Dakshineswar. Here I am in a place where I must bear about "woman and gold". But at Dakshineswar I could avoid it.' "
  Narendra, M., and Priya were going to spend the night at the temple garden. This pleased the Master highly, especially since Narendra would be with him. The Holy Mother, who was living in the nahabat, had prepared the supper. Surendra bore the greater part of the Master's expenses. The meal was ready, and the plates were set out on the southeast verandah of the Masters room.
  Sounds of conchshells and cymbals were carried on the air. The devotees came outside the room and saw the priests and servants gathering flowers in the garden for the divine service in the temples. From the nahabat floated the sweet melody of musical instruments, befitting the morning hours.
  "I didn't want to leave her and return to Calcutta. Everything was arranged for me to stay with her. I was to eat double-boiled rice, and we were to have our beds on either side of the cottage. All the arrangements had been made, when Hriday said: 'You have such a weak stomach. Who will look after you?' 'Why,' said Gangamayi, 'I shall look after him. I'll nurse him.' As Hriday dragged me by one hand and she by the other, I remembered my mother, who was then living alone here in the nahabat of temple garden. I found it impossible to stay away from her, and said to Gangamayi, 'No, I must go.' I loved the atmosphere of Vrindvan."

2.05_-_Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  tion into duality; and it was naturally followed by the discovery
  of the duality of good and evil, exile from the garden where God
  walks on earth, and thereupon the building of the wall of
  unicorn, the tortoise, and the dragon, dwell amongst the willow
  gardens, the bamboos, and the plums, and amid the mists of sa
  cred mountains, close to the honored spheres. Sages, with
  and a garden wall of gold. She is formed of the pure quintes
  sence of the western air. Her guests at her periodical "Feast of
  the beholder can pour.
  The guest approaches by the garden path, and must stoop
  through the low entrance. He makes obeisance to the picture or

2.05_-_THE_MASTER_AND_KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  About four o'clock in the afternoon the steamboat with Keshab and his Brahmo followers cast anchor in the Ganges alongside the Kli temple at Dakshineswar. The passengers saw in front of them the bathing-ghat and the chandni. To their left, in the temple compound, stood six temples of iva, and to their right another group of six iva temples. The white steeple of the Kli temple, the tree-tops of the Panchavati, and the silhouette of pine-trees stood high against the blue autumn sky. The gardens between the two nahabats were filled with fragrant flowers, and along the bank of the Ganges were rows of flowering plants. The blue sky was reflected in the brown water of the river, the sacred Ganges, associated with the most ancient traditions of Aryan civilization. The outer world appeared soft and serene, and the hearts of the Brahmo devotees were filled with peace.
  Dakshineswar, with its temples and gardens, was left behind. The paddles of the boat churned the waters of the Ganges with a murmuring sound. But the devotees were indifferent to all this. Spellbound, they looked on a great yogi, his face lighted with a divine smile, his countenance radiating love, his eyes sparkling with joy-a man who had renounced all for God and who knew nothing but God. Unceasing words of wisdom flowed from his lips.
  Gradually the ebb-tide set in. The steamboat was speeding toward Calcutta. It passed under the Howrah Bridge and came within sight of the Botanical garden. The captain was asked to go a little farther down the river. The passengers were enchanted with the Master's words, and most of them had no idea of time or of how far they had come.
  It was late. Surendra had not yet returned. The Master had to leave for the temple garden, and a cab was brought for him. M. and Narendra saluted him and took their leave. Sri Ramakrishna's carriage started for Dakshineswar through the moonlit streets.

2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  IT WAS SATURDAY. The semi-annual Brahmo festival, celebrated each autumn and spring, was being held in Benimadhav Pal's beautiful garden house at Sinthi, about three miles north of Calcutta. The house stood in a secluded place suited for contemplation.
  When the carriage bringing the Master and a few devotees reached the garden house, the assembly stood up respectfully to receive him. There was a sudden silence, like that which comes when the curtain in a theatre is about to be rung up. People who had been conversing with one another now fixed their attention on the Master's serene face, eager not to lose one word that might fall from his lips.
  Worldly people's indifference to spiritual life MASTER: "Many people visit the temple garden at Dakshineswar. If I see some among the visitors indifferent to God, I say to them, 'You had better sit over there.' Or sometimes I say, 'Go and see the beautiful buildings.' (Laughter.) "Sometimes I find that the devotees of God are accompanied by worthless people. Their companions are immersed in gross worldliness and don't enjoy spiritual talk at all. Since the devotees keep on, for a long time, talking with me about God, the others become restless. Finding it impossible to sit there any longer, they whisper to their devotee friends: 'When shall we be going? How long will you stay here?' The devotees say: 'Wait a bit. We shall go after a little while.' Then the worldly people say in a disgusted tone: 'Well, then, you can talk. We shall wait for you in the boat.' (All laugh.) Power of God's name
  (To Shivanath and the other Brahmo devotees) "Can you tell me why you dwell so much on the powers and glories of God? I asked the same thing of Keshab Sen. One day Keshab and his party came to the temple garden at Dakshineswar. I told them I wanted to hear how they lectured. A meeting was arranged in the paved courtyard above the bathing-ghat on the Ganges, where Keshab gave a talk. He spoke very well. I went into a trance. After the lecture I said to Keshab, 'Why do you so often say such things as: "O
  "Therefore I say, a man seeks the person in whom he finds joy. What need has he to ask where that person lives, the number of his houses, gardens, relatives, and servants, or the amount of his wealth? I forget everything when I see Narendra. Never, even unwittingly, have I asked him where he lived, what his father's profession was, or the number of his brothers.
  It was about half past eight when the evening worship began in the prayer hall. Soon the moon rose in the autumn sky and flooded the trees and creepers of the garden with its light. After prayer the devotees began to sing. Sri Ramakrishna was dancing, intoxicated with love of God. The Brahmo devotees danced around him to the accompaniment of drums and cymbals. All appeared to be in a very joyous mood. The place echoed and reechoed with God's holy name. When the music had stopped, Sri Ramakrishna prostrated himself on the ground and, making salutations to the Divine Mother again and again, said: "Bhagavata-Bhakta-Bhagavan! My salutations at the feet of the jnanis! My salutations at the feet of the bhaktas! I salute the bhaktas who believe in God with form, and I salute the bhaktas who believe in God without form. I salute the knowers of Brahman of olden times. And my salutations at the feet of the modern knowers of Brahman of the Brahmo Samaj!"
  In the afternoon Sri Ramakrishna was seated on the west porch of his room in the temple garden at Dakshineswar. Among others, Baburam, Ramdayal, and M. were present. These three were going to spend the night with the Master. M. intended to stay the following day also, for he was having his Christmas holidays. Baburam had only recently begun to visit the Master.
  MASTER: "Is it possible to understand God's action and His motive? He creates, He preserves, and He destroys. Can we ever understand why He destroys? I say to the Divine Mother: 'O Mother, I do not need to understand. Please give me love for Thy Lotus Feet.' The aim of human life is to attain bhakti. As for other things, the Mother knows best. I have come to the garden to eat mangoes. What is the use of my calculating the number of trees, branches, and leaves? I only eat the mangoes; I don't need to know the number of trees and leaves."
  MASTER (to the Marwari devotees): "You see, the feeling of 'I' and 'mine' is the result of ignorance. But to say, 'O God, Thou art the Doer; all these belong to Thee' is the sign of Knowledge. How can you say such a thing as 'mine'? The superintendent of the garden says, 'This is my garden.' But if he is dismissed because of some misconduct, then he does not have the courage to take away even such a worthless thing as his mango-wood box. Anger and lust cannot be destroyed. Turn them toward God. If you must feel desire and temptation, then desire to realize God, feel tempted by Him. Discriminate and turn the passions away from worldly objects. When the elephant is about to devour a plaintain-tree in someone's garden, the mahut strikes it with his iron-tipped goad.

2.06_-_The_Wand, #Liber ABA, #Aleister Crowley, #Philosophy
  25:One does not say: "Cut it down; why cumbereth it the ground?" unless repeated prunings have convinced the gardener that the growth must always be a rank one.

2.07_-_The_Cup, #Liber ABA, #Aleister Crowley, #Philosophy
  92:It will be remembered in the History Lection
  93:The Master of the Temple has crossed the Abyss, has entered the Palace of the King's Daughter; he has only to utter one word, and all is dissolved. But, instead of that, he is found hidden in the earth, tending a garden.
  94:This mystery is all too complex to be elucidated in these fragments of impure thought; it is a suitable subject for meditation.

2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Many years ago a young man of about twenty used to come to the temple garden from Baranagore; his name was Gopal Sen. In my presence he used to experience such intense ecstasy that Hriday had to support him for fear he might fall to the ground and break his limbs. That young man touched my feet one day and said: 'Sir, I shall not be able to see you any more. Let me bid you good-bye.' A few days later I learnt that he had given up his body.
  "Money is also a great upadhi. The possession of money makes such a difference in a man! He is no longer the same person. A brahmin used to frequent the temple garden.
  Sitting on the floor in the room was a young man from Agarpara about twenty-two years old. Whenever he came to the temple garden, he would take the Master aside, by a sign, and whisper his thoughts to him. He was a newcomer. That day he was sitting on the floor near the Master.

2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was Sri Ramakrishna's birthday. Many of his disciples and devotees wanted to celebrate the happy occasion at the Dakinewar temple garden.

2.09_-_ADVICE_TO_THE_BRAHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The Master wanted to hear a few songs. Ramlal and a brahmin official of the temple garden sang:
  "Then there is the class of the everperfect. They are born in each life with their spiritual consciousness already awakened. Think of a spring whose outlet is obstructed. While looking after various things in the garden, the plumber accidentally clears it and the water gushes out. Yet people are amazed to see the first manifestations of an everperfect soul's zeal for God. They say, 'Where was all this devotion and renunciation and love?'"
  MASTER: "Everything depends on the will of God. The world is His play. He has created all these different things-great and small, strong and weak, good and bad, virtuous and vicious. This is all His maya, His sport. You must have observed that all the trees in a garden are not of the same kind.

2.0_-_THE_ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  The old God, entirely "spirit," a high-priest through and through, and
  wholly perfect, is wandering in a leisurely fashion round his garden;
  but he is bored. Against boredom even the gods themselves struggle in

2.10_-_The_Lamp, #Liber ABA, #Aleister Crowley, #Philosophy
  19:Each practice is itself a demon which must be destroyed; but to be destroyed it must first be evoked.
  20:Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which mighthave been more profitably employed on sterile ones: for NEMO1 in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! 1 NEMO is the Master of the Temple, whose task it is to develop the beginner. See Liber CDXVIII, thyr XIII.

2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  SRI RAMAKRISHNA paid a visit to Benimadhav Pal's garden house at Sinthi, near Calcutta, on the occasion of the semi-annual festival of the Brahmo Samaj. Many devotees of the Samaj were present and sat around the Master. Now and then some of them asked him questions.
  "Once a devotee was overwhelmed with ecstasy at the sight of a babla-tree. The idea flashed in his mind that the handle of the axe used in the garden of the temple of Radhakanta was made from the wood of the babla. Another devotee had such devotion for his guru that he would be overwhelmed with divine feeling at the sight of his guru's neighbours. Krishna-consciousness would be kindled in Radha's mind at the sight of a cloud, a blue dress, or a painting of Krishna. She would become restless and cry like a mad person, 'Krishna, where art Thou?' "

2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  ABOUT NINE O'CLOCK in the morning the devotees began to arrive at the temple garden. Sri Ramakrishna was sitting on the porch of his room facing the Ganges. M., who had spent the previous night with the Master, sat near him. Balarm and several other devotees were present. Rkhl lay on the floor, resting his head on the Master's lap. For the past few days the Master had been regarding Rkhl as the Baby Krishna.
  "One night a fisherman went into a garden and cast his net into the lake in order to steal some fish. The owner heard him and surrounded him with his servants. They brought lighted torches and began to search for him. In the mean time the fisherman smeared his body with ashes and sat under a tree, pretending to be a holy man. The owner and his men searched a great deal but could not find the thief. All they saw was a holy man covered with ashes, meditating under a tree. The next day the news spread in the neighbourhood that a great sage was staying in the garden. People gathered there and saluted him with offerings of fruit, flowers, and sweets. Many also offered silver and copper coins. 'How strange!' thought the fisherman. 'I am not a genuine holy man, and still people show such devotion to me. I shall certainly realize God if I become a true sadhu. There is no doubt about it.'
  Manilal, a member of the Brahmo Samaj, believed in a formless God. Addressing him, the Master said: "Kabir used to say: 'God with form is my Mother, the formless God my Father. Whom should I blame? Whom should I adore? The two sides of the scales are even.' During the day-time Haladhari used to meditate on God with form, and at night on the formless God. Whichever attitude you adopt, you will certainly realize God if you have firm faith. You may believe in God with form or in God without form, but your faith must be sincere and whole-hearted. Sambhu Mallick used to come on foot from Baghbazar to his garden house at Dakshineswar. One day a friend said to him: 'It is risky to walk such a long distance. Why don't you come in a carriage?' At that Sambhu's face turned red and he exclaimed: 'I set out repeating the name of God! What danger can befall me?' Through faith alone one attains everything. I used to say, 'I shall take all this to be true if I meet a certain person or if a certain officer of the temple garden talks to me.' What I would think of would invariably come to pass."
  Rkhl and Hazra were staying with the Master in the temple garden at Dakshineswar.
  It was the day of the new moon. Gradually night descended and dense darkness enveloped the trees and the temples. A few lights shone here and there in the temple garden. The black sky was reflected in the waters of the Ganges.
  MASTER: "Will you take me in a carriage some day to Mati Seal's garden house at Belgharia? When you throw puffed rice into the lake there, the fish come to the surface and eat it. Ah! I feel so happy to see them sport in the water. That will awaken your spiritual consciousness too. You will feel as if the fish of the human soul were playing in the Ocean of Satchidananda. In the same manner, I go into an ecstatic mood when I stand in a big meadow. I feel like a fish released from a bowl into a lake.
  "You have taken so much trouble to come here. You must be seeking God. But almost everyone is satisfied simply by seeing the garden. Only one or two look for its owner.
  MASTER: "There is no doubt that virtue and vice exist in the world; but God Himself is unattached to them. There may be good and bad smells in the air, but the air is not attached to them. The very nature of God's creation is that good and evil, righteousness and unrighteousness, will always exist in the world. Among the trees in the garden one finds mango and jackfruit, and hog plum too. Haven't you noticed that even wicked men are needed? Suppose there are rough tenants on an estate; then the landlord must send a ruffian to control them."
  Sri Ramakrishna was resting in his room in the temple garden at Dakshineswar. It was afternoon. Adhar and M. arrived and saluted the Master. A Tantrik devotee also came in. Rkhl , Hazra, and Ramlal were staying with Sri Ramakrishna.
  TANTRIK: "Yes, sir. That is true. On the hill-top one sees extensive rose gardens, reaching as far as the eye can see."

2.12_-_THE_FESTIVAL_AT_PNIHTI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna, accompanied by the devotees, took a carriage to return to Dakshineswar. They were going to pass the temple garden of Mati Seal on the way. For a long time the Master had been asking M. to take him to the reservoir in the garden in order that he might teach him how to meditate on the formless God. There were tame fish in the reservoir. Nobody harmed them. Visitors threw puffed rice and other bits of food into the water, and the big fish came in swarms to eat the food. Fearlessly the fish swam in the water and sported there joyously.
  It was a hot day in June 1883. Sri Ramakrishna was sitting on the steps of the iva temples in the temple garden. M. arrived with ice and other offerings and sat down on the steps after saluting the Master.
  Taking advantage of the holiday, many householder devotees visited Sri Ramakrishna in his room at the Dakshineswar temple garden. The Young devotees, mostly students, generally came on week-days. Sometimes the Master asked his intimate disciples to come on a Tuesday or a Saturday, days that he considered very auspicious for special religious instruction. Adhar, Rkhl , and M. had come from Calcutta in a hired carriage.
  "Padmalochan was a man of deep wisdom. He had great respect for me, though at that time I constantly repeated the name of the Divine Mother. He was the court pundit of the Maharaja of Burdwan. Once he came to Calcutta and went to live in a garden house near kamarhati. I felt a desire to see him and sent Hriday there to learn if the pundit had any vanity. I was told that he had none. Then I met him. Though a man of great knowledge and scholarship, he began to weep on hearing me sing Ramprasad's devotional songs. We talked together a long while; conversation with nobody else gave me such satisfaction. He said to me, 'Give up the desire for the company of devotees; otherwise people of all sorts will come to you and make you deviate from your spiritual ideal.' Once he entered into a controversy, by correspondence, with Utshavananda, Vaishnavcharan's guru. He told me an interesting incident. Once a meeting was called to decide which of the two deities, iva or Brahma, was the greater. Unable to come to any decision, the pundits at last referred the matter to Padmalochan. With characteristic guilelessness he said: 'How do I know? Neither I nor any of my ancestors back to the fourteenth generation have seen iva or Brahma.' About the renunciation of 'woman and gold', he said to me one day: 'Why have you given up those things? Such distinctions as "This is money and that is clay" are the outcome of ignorance.' What could I say to that?
  "Once Hriday brought a bull-calf here. I saw, one day, that he had tied it with a rope in the garden, so that it might graze there. I asked him, 'Hriday, why do you tie the calf there every day?' 'Uncle,' he said, 'I am going to send this calf to our village. When it grows strong I shall yoke it to the plough.' As soon as I heard these words I was stunned to think: 'How inscrutable is the play of the divine maya! Kamarpukur and Sihore are so far away from Calcutta! This poor calf must go all that way. Then it will grow, and at length it will be yoked to the plough. This is indeed the world! This is indeed maya!' I fell down unconscious. Only after a long time did I regain consciousness."
  M: "They are satisfied, as you say, with describing the garden, but they seldom speak of seeing the Master of the garden. Describing the garden is the beginning and end of their worship."
  MASTER: "You are right. Our only duty is to seek the Master of the garden and speak to Him. The only purpose of life is to realize God."

2.13_-_THE_MASTER_AND_M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was almost dusk when most of the devotees, including Narendra, took leave of the Master. Sri Ramakrishna went out and looked at the Ganges for a few minutes from the west porch. Two priests were bathing in preparation for the evening worship. Young men of the village were strolling in the garden or standing on the concrete embankment, gazing at the murmuring river. Others, perhaps more thoughtful, were walking about in the solitude of the Panchavati.
  While the Master was meditating in this fashion on the Divine Mother, a few devotees, coming in from the garden, gathered in his room. Sri Ramakrishna sat down on the small couch. He said to the devotees: "Narendra, Bhavanath, Rkhl , and devotees like them belong to the group of the nityasiddhas; they are eternally free. Religious practice on their part is superfluous. Look at Narendra. He doesn't care about anyone. One day he was going with me in Captain's carriage. Captain wanted him to take a good seat, but Narendra didn't even look at him. He is independent even of me. He doesn't tell me all he knows, lest I should praise his scholarship before others. He is free from ignorance and delusion. He has no bonds. He is a great soul. He has many good qualities. He is expert in music, both as a singer and player, and is also a versatile scholar. Again, he keeps his passions under control and says that he will never marry.
  Rkhl , M., and Ratan were sitting on the floor. Ratan was the steward of Jadu Mallick's garden house and was devoted to the Master. Now and then Ram Chatterji and Hazra passed in or out of the room. It was about two o'clock.
  MASTER: "Yes, faith. What tremendous faith Krishnakishore had! He used to say: 'I have spoken the name of God once. That is enough. How can I remain a sinner? I have become pure and stainless.' One day Haladhri said: 'Even Ajamila had to perform austerities to gratify God. Can one receive the grace of God without austerities? What will one gain by speaking the name of Narayana only once?' At these remarks Krishnakishore's anger knew no bounds. The next time he came to this garden to pick flowers he wouldn't even look at Haladhri.

2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  He is the Master, and the universe His garden.
  MASTER: "As long as you do not feel that God is the Master, you must come back to the world, you must be born again and again. There will be no rebirth when you can truly say, 'O God, Thou art the Master.' As long as you cannot say, 'O Lord, Thou alone art real', you will not be released from the life of the world. This going and coming, this rebirth, is inevitable. There will be no liberation. Further, what can you achieve by saying, 'It is mine'? The manager of an estate may say, 'This is our garden; these are our couches and furniture.' But when he is dismissed by the master, he hasn't the right to take away even a chest of worthless mango-wood given to him for his use.

2.15_-_LAST_VISIT_TO_KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  On the east side of the Circular Road was Victoria College, where the ladies of Keshab's Brahmo Samaj and their daughters received their education. To the north of the college was a spacious garden house inhabited by an English family. M. noticed that there was a commotion in the house and wondered what was going on. Presently a hearse arrived with the drivers dressed in black, and the members of the household appeared, looking very sad. There had been a death in the family.
  MASTER (to Keshab): "Why do the members of the Brahmo Samaj dwell so much on God's glories? Is there any great need of repeating such things as 'O God, Thou hast created the moon, the sun, and the stars'? Most people are filled with admiration for the garden only. How few care to see its owner! Who is greater, the garden or its owner?
  "In order to take full advantage of the dew, the gardener removes the soil from the Basra rose down to the very root. The plant thrives better on account of the moisture.
  "Is Keshab a small person? He is respected by all, seekers after wealth as well as holy men. Once I visited Dayananda, who was then staying at a garden house. I saw he was extremely anxious about Keshab's coming; he went out every few minutes to see whether he had arrived. I learnt later on that Keshab had made an appointment with him that day. Keshab, I understood, had no faith in the sacrifices and the deities mentioned in the Vedas. Referring to this, Dayananda said: 'Why, the Lord has created so many things. Could He not make deities as well?' "

2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But what then is the character, the origin and the end of this deviation? There is first the idea of certain religions, long persistent but now greatly shaken or discredited, that man is a being primarily created as a material living body upon earth into which a newly born divine soul is breathed or else with which it is associated by the fiat of an almighty Creator. A solitary episode, this life is his one opportunity from which he departs to a world of eternal bliss or to a world of eternal misery either according as the general or preponderant balance of his acts is good or evil or according as he accepts or rejects, knows or ignores a particular creed, mode of worship, divine mediator, or else according to the arbitrary predestining caprice of his Creator. But that is the supraterrestrial theory of life in its least rational form of questionable creed or dogma. Taking the idea of the creation of a soul by the physical birth as our starting-point, we may still suppose that by a natural law, common to all, the rest of its existence has to be pursued beyond in a supraterrestrial plane, when the soul has shaken off from it its original matrix of matter like a butterfly escaped from the chrysalis and disporting itself in the air on its light and coloured wings. Or we may suppose preferably a preterrestrial existence of the soul, a fall or descent into matter and a reascension into celestial being. If we admit the soul's pre-existence, there is no reason to exclude this last possibility as an occasional spiritual occurrence, - a being belonging to another plane of existence may, conceivably, assume for some purpose the human body and nature: but this is not likely to be the universal principle of earth-existence or a sufficient rationale for the creation of the material universe.
  It is also sometimes supposed that the solitary life on earth is a stage only and the development of the being nearer to its original glory occurs in a succession of worlds which are so many other stages of its growth, stadia of its journey. The material universe, or earth especially, will then be a sumptuously appointed field created by a divine power, wisdom or caprice for the enacting of this interlude. According to the view we choose to take of the matter, we shall see in it a place of ordeal, a field of development or a scene of spiritual fall and exile. There is too an Indian view which regards the world as a garden of the divine Lila, a play of the divine Being with the conditions of cosmic existence in this world of an inferior Nature; the soul of man takes part in the Lila through a protracted series of births, but it is destined to reascend at last into the proper plane of the Divine Being and there enjoy an eternal proximity and communion: this gives a certain rationale to the creative process and the spiritual adventure which is either absent or not clearly indicated in the other accounts of this kind of soul movement or soul cycle. Always there are three essential characteristics in all these varying statements of the common principle: - first, the belief in the individual immortality of the human spirit; secondly, as a necessary consequence, the idea of its sojourn on earth as a temporary passage or a departure from its highest eternal nature and of a heaven beyond as its proper habitation; thirdly, an emphasis on the development of the ethical and spiritual being as the means of ascension and therefore the one proper business of life in this world of Matter.
  These are the three fundamental ways of seeing, each with its mental attitude towards life, that can be adopted with regard to our existence; the rest are usually midway stations or else variations or composites which attempt to adapt themselves more freely to the complexity of the problem. For, practically, it is impossible for man taken as a race, whatever a few individuals may succeed in doing, to guide his life permanently or wholly by the leading motive of any of these three attitudes, uniquely, to the exclusion of the others' claim upon his nature. A confused amalgam of two or more of them, a conflict or division of his lifemotives between them or some attempt at synthesis is his way of dealing with the various impulses of his complex being and the intuitions of his mind to which they appeal for their sanction.

2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The following morning the Master and M. were talking in the garden.
  It was night. The moon rose, flooding all the quarters with its silvery light. M. was walking alone in the garden of the temple. On one side of the path stood the Panchavati, the bakul-grove, the nahabat, and the Master's room, and on the other side flowed the Ganges, reflecting millions of broken moons on its rippling surface.
  "Natabar Panja used to look after his cows in this garden during his boyhood. He had many desires. Hence he has established a castor-oil factory and earned a great deal of money. He has a prosperous castor-oil business at Alambazar.
  M. went walking alone in the Panchavati and other places in the temple garden. He thought about the Master's assurance that God can be easily realized, and about his exhortation to lead a life of intense renunciation, and his saying that maya, when recognized, takes to flight.
  M. selected the nahabat because he had a poetic temperament. From there he could see the sky, the Ganges, the moonlight, and the flowers in the garden.
  Late at night M. sat alone in the nahabat. The sky, the river, the garden, the steeples of the temples; the trees, and the Panchavati were flooded with moonlight. Deep silence reigned everywhere, broken only by the melodious murmuring of the Ganges. M. was meditating on Sri Ramakrishna.
  Sri Ramakrishna was seated with M. on the semicircular porch of his room at about ten o'clock in the morning. The fragrance of gardenias, jasmines, oleanders, roses, and other flowers filled the air. The Master was singing looking at M: Thou must save me, sweetest Mother! Unto Thee I come for refuge,
  It was evening. Sri Ramakrishna was meditating on the Divine Mother and chanting Her holy name. The devotees also went off to solitary places and meditate on their Chosen Ideals. Evening worship began at the temple garden in the shrines of Kli, Radha-Krishna, and iva.
  The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes.

2.17_-_M._AT_DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was nine o'clock in the morning. Sri Ramakrishna was talking to M. near the bel-tree at Dakshineswar. This tree, under which the Master had practised the most austere sadhana, stood in the northern end of the temple garden. Farther north ran a high wall, and just outside was the government magazine. West of the bel-tree was a row of tall pines that rustled in the wind. Below the trees flowed the Ganges, and to the south could be seen the sacred grove of the Panchavati. The dense trees and underbrush hid the temples. No noise of the outside world reached the bel-tree.
  In the afternoon M. paced the temple garden alone. He was deeply absorbed in the thought of the Master and was pondering the Master's words concerning the attainment of the exalted state of the paramahamsa, after the elimination of grief and desire. M.
  At eight o'clock in the morning Sri Ramakrishna and M. were talking together in the pine-grove at the northern end of the temple garden. This was the eleventh day of M.'s stay with the Master.

2.18_-_M._AT_DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  SRI RAMAKRISHNA, accompanied by Manilal Mallick, M., and several other devotees, was in a carriage on his way to Ram's new garden.
  The garden, which Ram had recently purchased, was next to Surendra's. Ram adored the Master as an Incarnation of God. He visited Sri Ramakrishna frequently at Dakshineswar. Manilal Mallick was a member of the Brahmo Samaj. The Brahmos do not believe in Divine Incarnations.
  Arriving at the garden, the Master got out of the carriage and accompanied Ram and the other devotees to the sacred tulsi-grove. Standing near it, he said: "How nice! It is a fine place. You can easily meditate on God here."
  Sri Ramakrishna sat down in the house, which stood to the south of the lake. Ram offered him a plate of fruit and sweets which he enjoyed with the devotees. After a short time he went around the garden.
  Next Sri Ramakrishna proceeded toward Surendra's garden. He walked on foot a little distance and saw a sdhu sitting on a couch under a tree. At once he went up to the holy man and joyfully began a conversation with him.
  The Master arrived at Surendra's garden. The very first thing he talked about was the sdhu.
  The Master took refreshments at Surendra's garden house and then set out for Dakshineswar with the devotees.
  The temple garden was filled with the sweet music of the dawn service; which mingled with the morning melody from the nahabat. Leaving his bed, Sri Ramakrishna chanted the names of God in sweet tones. Then he bowed before the pictures of the different deities in his room and went to the west porch to salute the Ganges.
  Some of the devotees who had spent the night at the temple garden came to the Master's room and bowed before him. Rkhl was staying with the Master, and Baburam had come the previous evening. M. had been staying there two weeks.
  Ram, Kedr, and others had arrived from Calcutta. Ram had brought with him the Vedantist monk whom the Master had visited near his garden a few days earlier. On that occasion Sri Ramakrishna had asked him to bring the sdhu to Dakshineswar.
  Rkhl , Ltu, Harish, Ramlal, and M. had been staying with Sri Ramakrishna at the temple garden. About three o'clock in the afternoon M. found the Master on the west porch of his room engaged in conversation with a Tantrik devotee. The Tantrik was wearing an ochre cloth. Sri Ramakrishna asked M. to sit by his side. Perhaps the Master intended to instruct him through his talk with the Tantrik devotee. Mahima Chakravarty had sent the latter to the Master.
  "A devotee can know everything when God's grace descends on him. If you but realize Him, you will be able to know all about Him. You should somehow meet the master of a house and become acquainted with him; then he himself will tell you how many houses he owns and all about his gardens and government seurities."
  MASTER (to Rkhl): "It is not good to reason too much. First comes God, and then the world. Realize God first; then you will know all about His world. (To M. and Rkhl ) If first one is introduced to Jadu Mallick, then one can know everything about him-the number of his houses, gardens, government securities, and so on. For this reason the rishi Nrada advised Valmiki1 to repeat the word 'mara'. 'Ma' means God, and 'ra' the world. First comes God, and then the world. Krishnakishore said that the word 'mara' is a holy mantra because it was given to Valmiki by the rishi. 'Ma' means God, and 'r' the world.

2.19_-_THE_MASTER_AND_HIS_INJURED_ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MAHlMA: "I found a brahmachari in a garden at Sicrole in Benares. He said he had been living there for twenty years but did not know its owner. He asked me if I worked in an office. On my answering in the negative, he said, 'Then are you a wandering holy man?'
  MASTER: "God alone is real, and all else illusory. The garden and its owner. God and His splendour. But people look at the garden only. How few seek out the owner!"
  "A partner of Mathur's estate used to take fruits and vegetables stealthily from the temple garden. When the other partners asked me about it, I told them the exact truth."
  MASTER (to M. and the others): "I shan't be able to see everything even if I go. Perhaps my eyes will fall on some certain thing and I shall become unconscious. Then I shall not be able to see the rest. I was taken to the Zoological garden. I Went into samdhi at the sight of the lion, for the carrier of the Mother awakened in my mind the consciousness of the Mother Herself. In that state who could see the other animals? I had to return home after seeing only the lion. Hence Jadu Mallick's mother first suggested that I should go to the exhibition and then said I should not."

2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The magician and his magic. All become speechless with wonder at the magic, but it is all unreal. The magician alone is real. The rich man and his garden. People see only the garden; they should look for its rich owner."
  RAM: "You were quite right. You said that a gardener uncovers the roots of a good rose-plant so that it may absorb the dew and grow stronger and healthier. The words of a holy man have been fulfilled."
  IT WAS ABOUT EIGHT O'CLOCK in the morning when M. arrived at the temple garden and found Sri Ramakrishna seated on the small couch in his room. A few devotees were sitting on the floor. The Master was talking to them. Prankrishna Mukherji was there.
  He held a high post in an English business firm. He was very much devoted to Sri Ramakrishna and, though a householder, derived great pleasure from the study of Vednta philosophy. He was a frequent visitor at the temple garden. Once he invited the Master to his house in Calcutta and held a religious festival. Every day, early in the morning, he bathed in the holy water of the Ganges. Whenever it was convenient, he would come to Dakshineswar in a hired country boat.
  The midday worship and the offering of food in the temples were over. The bells, gongs, and symbals of the rati were being played, and the temple garden was filled with joyful activity. Beggars, Sdhus, and guests hurried to the guesthouse for the noonday meal, carrying leaf or metal plates in their hands. M. also took some of the Prasad from the Kli temple.
  "Do you know how my faith in the name of Hari was all the more strengthened? Holy men, as you know, frequently visit the temple garden. Once a sdhu from Multan arrived. He was waiting for a party going to Gangasagar. (Pointing to M.) The sdhu was of his age. It was he who said to me, 'The way to realize God in the Kaliyuga is the path of bhakti as prescribed by Nrada.'
  Once a fishwife was a guest in the house of a gardener who raised flowers. She came there with her empty basket, after selling fish in the market, and was asked to sleep in a room where flowers were kept. But, because of the fragrance of the flowers, she couldn't get to sleep for a long time. Her hostess saw her condition and said, "Hello! Why are you tossing from side to side so restlessly?" The fishwife said: "I don't know, friend. Perhaps the smell of the flowers has been disturbing my sleep. Can you give me my fish-basket?
  SRI RAMAKRISHNA arrived in the morning at the garden house of Surendra, one of his beloved householder disciples, in the village of Kankurgachi near Calcutta. Surendra had invited him and a large number of the devotees to a religious festival.
  The devotees stood in rows inside the big hall of the garden house to hear the music sung by the professional singers. The floor of the room was covered with a carpet over which was spread a white sheet; a few bolsters, pillows, and cushions lay here and there.
  At Surendra's garden house the kirtan had begun early in the morning. The musicians were singing about the love of Krishna and Radha for each other. The Master was frequently in samdhi. The room was crowded with devotees, among them Bhavanath, Niranjan, Rkhl , Surendra, Ram, and M., and many members of the Brahmo Samaj.
  As the music came to a close the Master led the chorus. All chanted together, to the accompaniment of drums and cymbals: "Victory to Radha and Krishna! Hallowed be the names of Radha and Krishna!" The devotees felt a surge of divine emotion and danced around the Master. He too danced in an ecstasy of joy. The names of God echoed and reechoed in the house and garden.
  Just then Mahimacharan arrived. He lived at Cossipore near Calcutta. Mahimacharan held the Master in great respect and was a frequent visitor at the temple garden. He was a man of independent means, having inherited some ancestral property. He devoted his time to religious thought and to the study of the scriptures. He was a man of some scholarship, having studied many books, both Sanskrit and English.
  At this point Pratap bade the Master good-bye. He did not wait to hear the end of Sri Ramakrishna's words about the renunciation of "woman and gold". Those burning words touched the hearts of the devotees and were carried away on the wind through the gently rustling leaves in the garden.
  A few minutes later Mani Mallick said to Sri Ramakrishna: "Sir, it is time for you to leave for Dakshineswar. Today Keshab's mother and the other ladies of his family are going to the temple garden to visit you. They will be hurt if they do not find you there."
  MASTER (to Mani Mallick): "Don't hurry me, please. I didn't sleep well. I can't rush. They are going to Dakshineswar. What am I to do about it? They will stroll in the garden and enjoy it thoroughly."
  "When anyone asked the former manager of the temple garden a great favour, the manager would say, 'Come after two or three days.' He must ask the proprietor's permission.
  MASTER: "One day some Sikh soldiers came to the temple garden at Dakshineswar. I met them in front of the Kli temple. One of them referred to God as very compassionate. 'Indeed!' I said. 'Is that true? But how do you know?' He answered, 'Because, sir, God gives us food and takes every care of us.' I said: 'Why should that surprise you? God is the Father of us all. Who will look after the child if the father doesn't? Do you mean to say that the people of the neighbouring village should look after the child?"
  All sat in silence. Sri Ramakrishna said to the pundit, "Go and visit the temples and take a stroll in the garden." It was about half past five in the afternoon. The pundit left the room with his friends and several of the devotees.
  Balarm's father was a pious Vaishnava who devoted most of his time to prayer and meditation in his garden house at Vrindvan. He also studied devotional books and enjoyed the company of devotees. Balarm had brought his father to Calcutta to meet the Master.
  I said to the Divine Mother, 'Mother, shall I too have to pass through such a state?' We all went to see the man. He spoke words of great wisdom to us but behaved like a madman before others. Haladhri followed him a great way when he left the garden.
  "Before meeting Keshab, I asked Narayan Shastri to visit him and tell me what he thought of him. Narayan reported that Keshab was an adept in japa. He knew astrology and remarked that Keshab had been born under a good star. Then I went to visit Keshab in the garden house at Belgharia. Hriday was with me. The moment I saw Keshab, I said: 'Of all the people I see here, he alone has dropped his tail. He can now live on land as well as in water, like a frog.'
  "Keshab sent three members of the Brahmo Samaj to the temple garden at Dakshineswar to test me. Prasanna was one of them. They were commissioned to watch me day and night, and to report to Keshab. They were in my room and intended to spend the night there. They constantly uttered the word 'Dayamaya' and said to me: 'Follow Keshab Babu. That will do you good.' I said, 'I believe in God with form.' Still they went on with their exclamations of 'Dayamaya!' Then a strange mood came over me. I said to them, 'Get out of here!' I didn't allow them to spend the night in my room.
  So they slept on the verandah. Captain also spent the night in the temple garden the first time he visited me.
  "Michael visited the temple garden when Narayan Shastri was living with me. Dwarika Babu, Mathur's eldest son, brought him here. The owners of the temple garden were about to get into a lawsuit with the English proprietors of the neighbouring powder magazine; so they wanted Michael's advice. I met him in the big room next to the manager's office. Narayan Shastri was with me. I asked Narayan to talk to him. Michael couldn't talk very well in Sanskrit. He made mistakes. Then they talked in the popular dialect. Narayan Shastri asked him his reason for giving up the Hindu religion. Pointing to his stomach, Michael said, 'It was for this.' Narayan said, 'What shall I say to a man who gives up his religion for his belly's sake?' Thereupon Michael asked me to say something. I said: 'I don't know why, but I don't feel like saying anything. Someone seems to be pressing my tongue.' "
  Mr. Choudhury had obtained his Master's degree from Calcutta University. He drew a salary of three or four hundred rupees. After the death of his first wife he had felt intense dispassion for the world, but after some time he had married again. He frequently visited the Master at the temple garden.
  SRI RAMAKRISHNA was sitting in his room in the temple garden at Dakshineswar after his midday meal. A party of Bauls from Shibpur, several devotees from Bhawanipur, Balarm, and M. were in the room. Rkhl, Ltu, and Harish were then living with the Master. They too were present.
  MASTER: "Ram's presence in the temple garden has relieved us of many anxieties. He searches out Harish, Ltu, and the others at meal-time. Very often they are absorbed in meditation in some corner of the temple garden. It is Ram who sees that they eat at the proper time."
  Arrangements had been made with the musician Shyamdas to entertain the Master and the devotees with his kirtan. Baburam, M., Manomohan, Bhavanath, Kishori, Chunilal, Haripada, the Mukherji brothers, Ram, Surendra, Trak, Niranjan, and others arrived at the temple garden. Ltu, Harish, and Hazra were staying with the Master.
  It was about five o'clock in the afternoon. Sri Ramakrishna left his room. The devotees were walking in the garden. Many of them were about to leave.
  Sri Ramakrishna stood listening to the song and went into samdhi. The sun was still above the horizon as the Master stood on the embankment in the ecstatic mood. On one side of him was the Ganges, flowing north with the flood-tide. Behind him was the flower garden. To his right one could see the nahabat and the Panchavati. Narendra stood by his side and sang. Gradually the darkness of evening fell upon the earth.
  Master at Jadu's garden
  Jadu Mallick had arrived at his garden house next to the Kli temple. He sent for the Master. Adhar, too, had arrived from Calcutta, and he saluted Sri Ramakrishna. The Master asked Ltu to light the lantern and accompany him to Jadu's garden.
  After the music was over, the Mukherjis were about to take their leave. The Master, too, was ready to go, but he was in an ecstatic mood. On coming to the porch he went into samdhi. The gate-keeper of the garden house was a pious man. Now and then he invited the Master to his house and fed him. Sri Ramakrishna stood there in samdhi and the gate-keeper fanned him with a large fan. Ratan, the manager of the garden house, saluted the Master, and Sri Ramakrishna, returning to the consciousness of the relative world, greeted the manager and the gate-keeper, saying, "Narayana". Then, accompanied by the devotees, he went back to the temple-garden through the main gate.
  "They are very pious souls and show great respect to holy men. The people of upper India are greatly devoted to sdhus. The sons and nephews of the Jung Bahadur of Nepal once visited the temple garden; before me they showed great respect and humility. Once a young girl of Nepal came to see me with Captain. She was a great devotee, and unmarried; she knew the whole of the Gitagovinda by heart. Dwarika Babu and the others wanted to hear her music. When she sang the Gitagovinda, Dwarika Babu was profoundly moved and wiped the tears from his eyes with his handkerchief. She was asked why she was not married. She said: 'I am the handmaid of God. Whom else shall I serve?' Her people respect her as a goddess, as the scriptures enjoin.
  "At that time many holy men used to visit the temple garden. A desire arose in my mind that there should be a separate store-room to supply them with their provisions. Mathur Babu arranged for one. The sdhus were given foodstuffs, fuel, and the like from that store-room.
  What devotion to God! He is busy day and night with his worship. His gardener is always making garlands of flowers for the Deity, He has decided to spend four months a year at Vrindvan to reduce his expenses. He gets a monthly allowance of two hundred rupees.
  "I became mad for the sight of him and wept for him in Jadu Mallick's garden house: 'I wept here, too, holding Bholanath's hand.' Bholanath said, 'Sir, you shouldn't behave that way for a mere kayastha boy.' One day the 'fat brahmin' said to me about Narendra, with folded hands, 'Sir, he has very little education; why should you be so restless for him?'
  The Mukherji brothers left the porch. They went to the garden for a stroll.
  Hazra entered the room. He had been living with Sri Ramakrishna in the temple garden for the past two years and had first met the Master in 1880 at Sihore in the house of Hriday, the Master's nephew. Hazra's native village was near Sihore, and he owned some property there. He had a wife and children and also some debts. From youth he had felt a spirit of renunciation and sought the company of holy men and devotees. The Master had asked him to live with him at Dakshineswar and looked after his necessities. Hazra's mind was a jumble of undigested religious moods. He professed the path of knowledge and disapproved of Sri Ramakrishna's attitude of bhakti and his longing for the young devotees. Now and then he thought of the Master as a great soul, but again he slighted him as an ordinary human being. He spent much of his time in telling his beads, and he criticized Rkhl and the other young men for their indifference to the practice. He was a strong advocate of religious conventions and rules of conduct, and made a fad of them.
  Sri Ramakrishna and the devotees went to the Vishnu temple and saluted the Deity. The brahmins belonging to the staff of the temple garden, and also the priests, the cooks, and the servants, were singing the kirtan. He stood there a few minutes and encouraged the singers. On the way back to his room he remarked to the devotees, "You see, some of them polish the metal utensils and some go to houses of prostitution."
  The Mukherji brothers saluted the Master. Their carriage was ready near the verandah north of the room. The Master stood facing the north. On his left was the Ganges; in front of him were the nahabat, the garden, and the kuthi; and to his right was the road leading to the gate. The night was dark, and a devotee had brought a lantern to show the visitors their way. One by one the devotees bowed and took the dust of the Master's feet. The carriage seemed too heavily loaded for the horses. The Master said, "Aren't there too many people in the carriage?"
  MASTER (to the devotees): "I shall look upon them as the Blissful Mother Herself. What if one of them acts the part of Chaitanya? An imitation custard-apple reminds one of the real fruit. Once, while going along a road, a devotee of Krishna noticed some babla-trees. Instantly his mind was thrown into ecstasy. He remembered that the wood of babla-trees was used for the handles of the spades that the garden of the temple of Syamasundar was dug with. The trees instantly reminded him of Krishna. I was once taken to the Maidan in Calcutta to see a balloon go up. There I noticed a young English boy leaning against a tree, with his body bent in three places. It at once brought before me the vision of Krishna and I went into samdhi.
  "Radha was mad with prema, ecstatic love of God. But there is also the madness of bhakti. Hanuman's was such. When he saw Sita entering the fire he was going to kill Rma. Then, too, there is the madness of Knowledge. I once saw a Jnni behaving like a madman. He came here very soon after the temple garden was dedicated. People said he belonged to the Brahmo Sabha of Rammohan Roy. He had a torn shoe on one foot, a stick in one hand, and a potted mango-plant in the other. After a dip in the Ganges he went to the Kli temple where Haladhri was seated. With great fervour he began to chant a hymn to the Divine Mother. Then he went up to a dog, held it by the ear, and ate some of its food. The dog didn't mind. Just at that time I too was about to experience the state of divine madness. I threw my arm around Hriday's neck and said, 'Oh, Hride! Shall I too fall into that plight?'
  With Mahendra and a few other devotees, Sri Ramakrishna left in the carriage for the Dakshineswar temple garden. The Master was in a happy mood. He sang a song about Gaurnga and Nitai. M. sang with him:
  "I received the Allah mantra from Govinda Rai. Rice was cooked for me with onions in the kuthi. I ate some. I ate curry in Mani Mallick's garden house, but I felt a kind of repulsion to it.
  It was the third day of the Durga Puja. The Master had been awake in his room at Dakshineswar since early morning. The morning worship in the Kli temple was over and the orchestra had played the morning melodies in the nahabat. Brahmans and gardeners, basket in hand, were plucking flowers for the worship of the Divine Mother.
  The devotees sat on their beds and with unwinking eyes watched Sri Ramakrishna's spiritual mood. Hazra was living at the temple garden. Ltu was also living there to render the Master personal service. Rkhl was still at Vrindvan. Narendra visited Sri Ramakrishna now and then. He was expected that day.
  MASTER: "You see, I am now in a different mood. I can't shout and carry on heated discussions with people. I am not in a mood now to argue and quarrel with Hazra. Hriday said to me at Jadu Mallick's garden house, 'Uncle, don't you want to keep me with you?'

2.24_-_Gnosis_and_Ananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The gnosis does not reject the realisations of the lower planes; for it is not an annihilation or extinction, not a Nirvana but a sublime fulfilment of our manifested Nature. It possesses the first realisations under its own conditions after it has transformed them and made them elements of a divine order. The gnostic soul is the child, but the king-child;482 here is the royal and eternal childhood whose toys are the worlds and all universal Nature is the miraculous garden of the play that tires never. The gnosis takes up the condition of divine inertia; but this is no longer the inertia of the subject soul driven by Nature like a fallen leaf in the breath of the Lord. It is the happy passivity bearing an unimaginable intensity of action and Ananda of the Nature-Soul at once driven by the bliss of the mastering Purusha and aware of herself as the supreme shakti above and around him and mastering and carrying him blissfully on her bosom for ever. This biune being of Purusha-prakriti is as if a flaming Sun and body of divine Light self-carried in its orbit by its own inner consciousness and power at one with the universal, at one with a supreme Transcendence. Its madness is a wise madness of Ananda, the incalculable ecstasy of a supreme consciousness and power vibrating with an infinite sense of freedom and intensity in its divine life-movements. Its action is supra-rational and therefore to the rational mind which has not the key it seems a colossal madness. And yet this that seems madness is a wisdom in action that only baffles the mind by the liberty and richness of its contents and the infinite complexity in fundamental simplicity of its motions, it is the very method of the Lord of the worlds, a thing no intellectual interpretation can fathom, -- a dance this also, a whirl of mighty energies, but the Master of the dance holds the hands of His energies and keeps them to the rhythmic order, the self-traced harmonic circles of his Rasa-Lila. The gnostic soul is not bound any more than the divine demoniac by the petty conventions and proprirties of the normal human life or the narrow rules through which it makes some shift to accommodate itself with the perplexing dualities of the lower nature and tries to guide its steps among the seeming contradictions of the world, to avoid its numberless stumbling-blocks and to foot with gingerly care around its dangers and pitfalls. The gnostic supramental life is abnormal to us because it is free to all the hardi-hoods and audacious delights of a soul dealing fearlessly and even violently with Nature, but yet it is the very normality of the infinite and all governed by the law of the Truth in its exact unerring process. It obeys the law of a self-possessed Knowledge, Love, Delight in an innumerable Oneness. It seems abnormal only because its rhythm is not measurable by the faltering beats of the mind, but yet it steps in a wonderful and transcendent measure.

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