classes ::: adjective, verb,
children :::
branches ::: good, Goodness, goodreads, the Good

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


object:good
word class:adjective
word class:verb

see also :::

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


OBJECT INSTANCES [2] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
goodreads_-_authlist
goodreads_-_authlist_43k
goodreads_-_booklist
Joshs_complete_reading_list
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Beyond_Good_and_Evil
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hundred_Thousand_Songs_of_Milarepa
Infinite_Library
Integral_Life_Practice_(book)
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Kosmic_Consciousness
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Meditation__The_First_and_Last_Freedom
Metamorphoses
Modern_Man_in_Search_of_a_Soul
Moral_Disengagement__How_Good_People_Can_Do_Harm_and_Feel_Good_About_Themselves
My_Burning_Heart
old_bookshelf
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Poetics
Process_and_Reality
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1955
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Sex_Ecology_Spirituality
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Act_of_Creation
The_Alchemy_of_Happiness
The_Bible
The_Blue_Cliff_Records
the_Book
The_Book_of_Lies
The_Book_of_Light
the_Book_of_Wisdom2
The_Categories
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Externalization_of_the_Hierarchy
The_Gateless_Gate
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Human_Cycle
The_Imitation_of_Christ
The_Ladder_of_Divine_Ascent
The_Lotus_Sutra
The_Perennial_Philosophy
The_Prophet
The_Republic
The_Seals_of_Wisdom
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.11_-_GOOD_AND_EVIL
1.15_-_The_Suprarational_Good
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1.bsf_-_For_evil_give_good
1.ct_-_Goods_and_Possessions
1.hcyc_-_5_-_No_bad_fortune,_no_good_fortune,_no_loss,_no_gain_(from_The_Shodoka)
1.hs_-_The_Good_Darkness
1.jwvg_-_It_Is_Good
1.jwvg_-_The_Remembrance_Of_The_Good
1.lovecraft_-_Good_Saint_Nick
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Good-Night
1.poe_-_To_Frances_S._Osgood
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rwe_-_Good-bye
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_What_General_Has_A_Good_Army
1.whitman_-_World,_Take_Good_Notice
1.ww_-_Goody_Blake_And_Harry_Gill
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.09_-_Of_the_Good_and_the_One.

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.03_-_Upanishadic_Symbolism
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.02_-_Letters_to_a_Sadhak
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_The_Nietzschean_Antichrist
01.06_-_On_Communism
01.07_-_Blaise_Pascal_(1623-1662)
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0_1956-05-02
0_1956-09-14
0_1956-12-12
0_1956-12-26
0_1957-01-18
0_1957-10-18
0_1957-11-12
0_1958-02-03b_-_The_Supramental_Ship
0_1958-03-07
0_1958-05-10
0_1958-07-02
0_1958-07-19
0_1958-07-21
0_1958-08-07
0_1958-08-09
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-17
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1959-01-06
0_1959-01-14
0_1959-01-31
0_1959-04-07
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-09
0_1959-06-25
0_1959-10-06_-_Sri_Aurobindos_abode
0_1960-01-28
0_1960-04-07
0_1960-05-16
0_1960-06-04
0_1960-06-07
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-20
0_1960-09-20
0_1960-10-02a
0_1960-10-11
0_1960-10-15
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-26
0_1960-12-31
0_1961-01-10
0_1961-01-17
0_1961-01-24
0_1961-01-29
0_1961-01-31
0_1961-01-Undated
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-25
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-15
0_1961-04-18
0_1961-04-25
0_1961-04-29
0_1961-05-12
0_1961-05-19
0_1961-06-02
0_1961-06-17
0_1961-06-20
0_1961-06-24
0_1961-07-15
0_1961-07-28
0_1961-08-05
0_1961-08-18
0_1961-08-25
0_1961-09-03
0_1961-09-10
0_1961-09-16
0_1961-09-30
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-07
0_1961-11-12
0_1961-11-23
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-15
0_1962-01-21
0_1962-02-03
0_1962-02-06
0_1962-02-13
0_1962-02-24
0_1962-02-27
0_1962-03-03
0_1962-03-06
0_1962-03-11
0_1962-04-03
0_1962-04-28
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-12
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-25
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-26
0_1962-10-12
0_1962-10-16
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-27
0_1962-11-30
0_1962-12-19
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-04-16
0_1963-04-20
0_1963-05-11
0_1963-05-18
0_1963-06-15
0_1963-06-19
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-17
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-25
0_1963-09-28
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-11-04
0_1963-11-20
0_1963-11-23
0_1963-12-03
0_1963-12-14
0_1963-12-21
0_1963-12-31
0_1964-01-04
0_1964-01-18
0_1964-01-22
0_1964-01-25
0_1964-02-05
0_1964-02-13
0_1964-02-15
0_1964-02-26
0_1964-03-14
0_1964-03-18
0_1964-03-21
0_1964-03-28
0_1964-04-14
0_1964-05-21
0_1964-05-28
0_1964-06-04
0_1964-07-13
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-08-05
0_1964-08-14
0_1964-08-22
0_1964-08-26
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-30
0_1964-11-04
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-11-28
0_1964-12-02
0_1965-01-12
0_1965-02-24
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-10
0_1965-04-30
0_1965-05-08
0_1965-05-19
0_1965-05-29
0_1965-06-05
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-26
0_1965-06-30
0_1965-07-10
0_1965-07-17
0_1965-07-21
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-14
0_1965-08-18
0_1965-09-04
0_1965-09-08
0_1965-09-11
0_1965-09-15a
0_1965-09-22
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-11-03
0_1965-11-13
0_1965-11-15
0_1965-11-23
0_1965-11-27
0_1965-11-30
0_1965-12-04
0_1965-12-07
0_1965-12-10
0_1965-12-15
0_1965-12-22
0_1965-12-25
0_1965-12-28
0_1965-12-31
0_1966-01-14
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-16
0_1966-02-19
0_1966-02-23
0_1966-03-19
0_1966-03-26
0_1966-04-06
0_1966-05-07
0_1966-05-18
0_1966-05-22
0_1966-06-02
0_1966-06-25
0_1966-07-06
0_1966-07-27
0_1966-08-10
0_1966-09-17
0_1966-09-21
0_1966-10-05
0_1966-10-08
0_1966-10-12
0_1966-10-15
0_1966-10-29
0_1966-11-09
0_1966-11-15
0_1966-11-19
0_1966-11-23
0_1966-11-26
0_1966-11-30
0_1966-12-07
0_1966-12-21
0_1967-01-04
0_1967-01-11
0_1967-01-25
0_1967-01-28
0_1967-01-31
0_1967-02-08
0_1967-02-18
0_1967-02-22
0_1967-03-02
0_1967-03-04
0_1967-03-11
0_1967-03-22
0_1967-03-25
0_1967-03-29
0_1967-04-05
0_1967-04-12
0_1967-04-15
0_1967-04-19
0_1967-04-29
0_1967-05-03
0_1967-05-06
0_1967-05-13
0_1967-05-20
0_1967-05-24
0_1967-06-03
0_1967-06-14
0_1967-06-24
0_1967-06-30
0_1967-07-05
0_1967-07-12
0_1967-07-15
0_1967-07-22
0_1967-07-26
0_1967-08-02
0_1967-08-19
0_1967-08-26
0_1967-09-03
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0_1967-11-08
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0_1967-12-16
0_1967-12-20
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0_1968-01-03
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0_1970-05-23
0_1970-05-30
0_1970-06-06
0_1970-06-10
0_1970-06-13
0_1970-06-17
0_1970-07-01
0_1970-07-04
0_1970-07-18
0_1970-07-22
0_1970-08-01
0_1970-08-22
0_1970-09-05
0_1970-09-12
0_1970-09-19
0_1970-09-30
0_1970-10-03
0_1970-10-07
0_1970-10-10
0_1970-10-14
0_1970-10-17
0_1970-10-21
0_1970-10-24
0_1970-10-31
0_1970-11-14
0_1970-11-18
0_1970-11-21
0_1970-11-28
0_1971-01-16
0_1971-01-17
0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-10
0_1971-03-03
0_1971-03-06
0_1971-03-13
0_1971-03-31
0_1971-04-03
0_1971-04-07
0_1971-04-10
0_1971-04-14
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-05-01
0_1971-05-05
0_1971-05-08
0_1971-05-15
0_1971-05-22
0_1971-05-26
0_1971-06-09
0_1971-06-12
0_1971-06-16
0_1971-07-03
0_1971-07-17
0_1971-08-04
0_1971-08-18
0_1971-08-28
0_1971-09-04
0_1971-09-15
0_1971-09-22
0_1971-09-29
0_1971-10-02
0_1971-10-06
0_1971-10-13
0_1971-10-16
0_1971-10-20
0_1971-10-27
0_1971-11-10
0_1971-11-17
0_1971-11-20
0_1971-11-27
0_1971-12-01
0_1971-12-18
0_1971-12-25
0_1971-12-29b
0_1972-01-01
0_1972-01-08
0_1972-01-12
0_1972-01-19
0_1972-01-29
0_1972-02-02
0_1972-02-09
0_1972-02-16
0_1972-02-19
0_1972-03-10
0_1972-03-15
0_1972-03-29a
0_1972-03-29b
0_1972-04-02b
0_1972-04-03
0_1972-04-04
0_1972-04-05
0_1972-04-06
0_1972-04-12
0_1972-04-19
0_1972-04-26
0_1972-05-06
0_1972-05-13
0_1972-05-17
0_1972-05-27
0_1972-06-24
0_1972-07-19
0_1972-07-22
0_1972-07-26
0_1972-08-30
0_1972-09-13
0_1972-09-20
0_1972-09-30
0_1972-10-11
0_1972-10-14
0_1972-10-21
0_1972-10-25
0_1972-11-25
0_1972-12-02
0_1972-12-13
0_1972-12-16
0_1973-01-10
0_1973-01-17
0_1973-01-20
0_1973-02-03
0_1973-02-14
0_1973-02-17
0_1973-02-18
0_1973-03-14
0_1973-03-21
0_1973-03-24
0_1973-04-07
0_1973-04-14
0_1973-05-09
0_1973-05-14
0_1973-05-15
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.10_-_Independence_and_its_Sanction
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.02_-_Aspects_of_Modernism
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_A_Stainless_Steel_Frame
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_Towardsa_New_Ideology
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.09_-_Art_and_Katharsis
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_TagorePoet_and_Seer
03.13_-_Human_Destiny
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.16_-_The_Tragic_Spirit_in_Nature
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.09_-_Values_Higher_and_Lower
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Physician,_Heal_Thyself
05.03_-_Bypaths_of_Souls_Journey
05.03_-_The_Body_Natural
05.05_-_In_Quest_of_Reality
05.06_-_Physics_or_philosophy
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.08_-_True_Charity
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.11_-_The_Place_of_Reason
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.18_-_Man_to_be_Surpassed
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.15_-_Ever_Green
06.23_-_Here_or_Elsewhere
06.28_-_The_Coming_of_Superman
06.31_-_Identification_of_Consciousness
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.17_-_Why_Do_We_Forget_Things?
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.30_-_Sincerity_is_Victory
07.32_-_The_Yogic_Centres
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.03_-_Organise_Your_Life
08.05_-_Will_and_Desire
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.31_-_Personal_Effort_and_Surrender
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
10.01_-_A_Dream
1.001_-_The_Aim_of_Yoga
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.06_-_Beyond_the_Dualities
1.007_-_Initial_Steps_in_Yoga_Practice
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_Main
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.12_-_Awake_Mother
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.14_-_Night_and_Day
10.16_-_The_Relative_Best
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Hatha_Yoga
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Science_of_Living
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Who_is_Tara
1.02.2.2_-_Self-Realisation
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_Education
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Prana
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Objects_of_Imitation.
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Vital_Education
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_Origin_of_the_four_castes
1.06_-_Psychic_Education
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Greatness_of_the_Individual
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Karma,_the_Law_of_Cause_and_Effect
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.096_-_Powers_that_Accrue_in_the_Practice
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.04_-_Philosophy
1.1.05_-_The_Siddhis
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.08_-_Self-criticism
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Works_and_Sacrifice
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_Sleep_and_Dreams
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.13_-_On_despondency.
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_Posterity_of_Dhruva
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.14_-_Bibliography
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Limits_of_Philosophical_Knowledge
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_PRAYER
1.16_-_Religion
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_NIGHT
1.19_-_ON_THE_ADDERS_BITE
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
1.2.05_-_Aspiration
12.05_-_The_World_Tragedy
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Equality_and_Knowledge
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21_-_Tabooed_Things
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Killing_of_the_Divine_King
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_DUNGEON
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_On_holy_solitude_of_body_and_soul.
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
1.3.05_-_Silence
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Tao_1
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.36_-_Human_Representatives_of_Attis
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
1.50_-_Eating_the_God
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
17.01_-_Hymn_to_Dawn
17.10_-_A_Hymn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.03_-_The_Mind
19.04_-_The_Flowers
19.06_-_The_Wise
19.07_-_The_Adept
19.09_-_On_Evil
19.12_-_Of_The_Self
1913_12_16p
1914_01_01p
1914_01_03p
1914_02_07p
1914_03_19p
1914_03_22p
1914_03_23p
1914_04_07p
1914_04_08p
1914_05_12p
1914_06_13p
1914_06_25p
1914_07_08p
1914_07_17p
1914_09_10p
1914_09_30p
1914_11_15p
1914_11_16p
1914_12_10p
19.14_-_The_Awakened
1915_04_19p
19.15_-_On_Happiness
19.16_-_Of_the_Pleasant
1917_01_04p
1917_01_14p
1917_04_01p
19.17_-_On_Anger
19.19_-_Of_the_Just
19.21_-_Miscellany
19.23_-_Of_the_Elephant
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-07_-_Individual_and_collective_meditation
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-09_-_Incontinence_of_speech
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-16_-_Story_of_successive_involutions
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-04-02_-_Correcting_a_mistake
1958-04-23_-_Progress_and_bargaining
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-16_-_Is_religion_a_necessity?
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_10
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1960_03_02
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_27
1960_05_04
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_14?_-_51
1961_02_02
1961_03_11_-_58
1961_03_17_-_57
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_02_28?_-_73
1962_10_12
1963_01_14
1963_08_10
1963_08_11?_-_94
1963_11_04
1964_09_16
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1969_08_19
1969_09_17
1969_09_18
1969_10_01?_-_166
1969_10_15
1969_10_17
1969_10_29
1969_10_30
1969_10_31
1969_11_08?
1969_11_16
1969_11_27?
1969_12_11
1969_12_22
1969_12_29?
1970_01_25
1970_02_10
1970_02_13
1970_02_16
1970_02_18
1970_02_25
1970_03_03
1970_03_11
1970_04_04
1970_04_11
1970_04_18
1970_05_13?
1970_05_15
1970_05_16
1970_05_22
1970_05_25
1970_05_28
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Prologue_to_Rodin_in_Rime
1.anon_-_But_little_better
1.anon_-_If_this_were_a_world
1.anon_-_Others_have_told_me
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Song_of_Songs
1.ap_-_The_Universal_Prayer
1.bd_-_Endless_Ages
1.bsf_-_For_evil_give_good
1.bs_-_Love_Springs_Eternal
1.bts_-_Invocation
1.bv_-_When_I_see_the_lark_beating
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Goods_and_Possessions
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Little_Glass_Bottle
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Greekism
1.fs_-_Hymn_To_Joy
1.fs_-_Light_And_Warmth
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Artists
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Imitator
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Merchant
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_The_Words_Of_Error
1.fs_-_To_Astronomers
1.fs_-_Two_Descriptions_Of_Action
1.fs_-_Variety
1.fua_-_The_Hawk
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.grh_-_Gorakh_Bani
1.hcyc_-_16_-_When_I_consider_the_virtue_of_abusive_words_(from_The_Shodoka)
1.hcyc_-_4_-_Once_we_awaken_to_the_Tathagata-Zen_(from_The_Shodoka)
1.hcyc_-_5_-_No_bad_fortune,_no_good_fortune,_no_loss,_no_gain_(from_The_Shodoka)
1.he_-_Hakuins_Song_of_Zazen
1.hs_-_I_settled_at_Cold_Mountain_long_ago,
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Good_Darkness
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_Where_Is_My_Ruined_Life?
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_Reality
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.ia_-_With_My_Very_Own_Hands
1.jda_-_Raga_Gujri
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_An_Extempore
1.jk_-_A_Party_Of_Lovers
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_A_Song_About_Myself
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Faery_Songs
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_Lamia._Part_I
1.jk_-_Ode_To_A_Nightingale
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sleep_And_Poetry
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet_-_Before_He_Went
1.jk_-_Sonnet_To_Chatterton
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Instants
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
1.jm_-_Response_to_a_Logician
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Fasting
1.jr_-_Im_neither_beautiful_nor_ugly
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_look_at_love
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_What_Hidden_Sweetness_Is_There
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_Admonition
1.jwvg_-_A_Legacy
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_A_Parable
1.jwvg_-_Authors
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Faithful_Eckhart
1.jwvg_-_It_Is_Good
1.jwvg_-_Lover_In_All_Shapes
1.jwvg_-_Prometheus
1.jwvg_-_The_Buyers
1.jwvg_-_The_Godlike
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Remembrance_Of_The_Good
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Wanderer
1.kaa_-_I_Came
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hey_brother,_why_do_you_want_me_to_talk?
1.kg_-_Little_Tiger
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Bringing_in_the_Wine
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_For_Wang_Lun_by_Li_Po
1.lb_-_Mng_Hao-jan
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Ziyi_Song
1.lla_-_I_wore_myself_out,_looking_for_myself
1.lovecraft_-_Egyptian_Christmas
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Good_Saint_Nick
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mb_-_Mira_is_Steadfast
1.mb_-_The_Music
1.mm_-_If_BOREAS_can_in_his_own_Wind_conceive_(from_Atalanta_Fugiens)
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Yea!_I_shall_drink_from_Thee
1.nrpa_-_The_Summary_of_Mahamudra
1.okym_-_64_-_Said_one_--_Folks_of_a_surly_Tapster_tell
1.okym_-_71_-_And_much_as_Wine_has_playd_the_Infidel
1.pbs_-_A_Dialogue
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Bereavement
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_English_translationItalian
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Fragment_-_What_Men_Gain_Fairly
1.pbs_-_Good-Night
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Invocation
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_Time_Long_Past
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_Verses_On_A_Cat
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Hymn
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Sancta_Maria
1.poe_-_Tamerlane
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Haunted_Palace
1.poe_-_To_Frances_S._Osgood
1.rb_-_Abt_Vogler
1.rb_-_A_Cavalier_Song
1.rb_-_A_Light_Woman
1.rb_-_Among_The_Rocks
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Confessions
1.rb_-_De_Gustibus
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_My_Last_Duchess
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Respectability
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Italian_In_England
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Mistress
1.rb_-_The_Patriot
1.rb_-_The_Twins
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmr_-_Childhood
1.rmr_-_Growing_Old
1.rmr_-_Telling_You_All
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Sleep-Stealer
1.rt_-_Still_Heart
1.rt_-_Stray_Birds_81_-_90
1.rt_-_The_Gardener_LXIX_-_I_Hunt_For_The_Golden_Stag
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XXXVIII_-_My_Love,_Once_Upon_A_Time
1.rt_-_The_Homecoming
1.rt_-_The_Judge
1.rt_-_This_Dog
1.rt_-_Ungrateful_Sorrow
1.rt_-_Untimely_Leave
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Brahma
1.rwe_-_Celestial_Love
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Forerunners
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Hamatreya
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Loss_And_Gain
1.rwe_-_Lover's_Petition
1.rwe_-_May-Day
1.rwe_-_Merlin's_Song
1.rwe_-_Monadnoc
1.rwe_-_Nature
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Ode_To_Beauty
1.rwe_-_Politics
1.rwe_-_Saadi
1.rwe_-_Song_of_Nature
1.rwe_-_The_Adirondacs
1.rwe_-_The_Bell
1.rwe_-_The_Forerunners
1.rwe_-_The_Park
1.rwe_-_The_Problem
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Titmouse
1.rwe_-_The_World-Soul
1.rwe_-_To_Rhea
1.rwe_-_Uriel
1.sca_-_What_a_great_laudable_exchange
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Praises_of_God
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.sig_-_Humble_of_Spirit
1.sig_-_Rise_and_open_the_door_that_is_shut
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_Who_could_accomplish_what_youve_accomplished
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_Loves_Living_Flame
1.sjc_-_Without_a_Place_and_With_a_Place
1.snt_-_As_soon_as_your_mind_has_experienced
1.snt_-_The_Light_of_Your_Way
1.stav_-_In_the_Hands_of_God
1.stav_-_Oh_Exceeding_Beauty
1.stav_-_You_are_Christs_Hands
1.stl_-_The_Divine_Dew
1.sv_-_Song_of_the_Sanyasin
1.tc_-_After_Liu_Chai-Sangs_Poem
1.wb_-_Auguries_of_Innocence
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wby_-_A_Cradle_Song
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_A_Model_For_The_Laureate
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_Are_You_Content?
1.wby_-_At_Galway_Races
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Come_Gather_Round_Me,_Parnellites
1.wby_-_Easter_1916
1.wby_-_Father_And_Child
1.wby_-_Fiddler_Of_Dooney
1.wby_-_Friends
1.wby_-_In_Taras_Halls
1.wby_-_King_And_No_King
1.wby_-_Meeting
1.wby_-_Meru
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Roger_Casement
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Supernatural_Songs
1.wby_-_That_The_Night_Come
1.wby_-_The_Apparitions
1.wby_-_The_Ballad_Of_Father_OHart
1.wby_-_The_Blessed
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_ORahilly
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Secret_Rose
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Three_Bushes
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wheel
1.wby_-_The_Winding_Stair
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Under_The_Round_Tower
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.whitman_-_Aboard_At_A_Ships_Helm
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_American_Feuillage
1.whitman_-_Apostroph
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_City_Of_Orgies
1.whitman_-_City_Of_Ships
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Debris
1.whitman_-_Drum-Taps
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Faces
1.whitman_-_Germs
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Kosmos
1.whitman_-_Laws_For_Creations
1.whitman_-_Longings_For_Home
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Myself_And_Mine
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Me!_O_Life!
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_Passage_To_India
1.whitman_-_Poems_Of_Joys
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Roaming_In_Thought
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_LII
1.whitman_-_Song_Of_Myself-_VII
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XIV
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XVIII
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXXI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Great_City
1.whitman_-_The_Ox_tamer
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Sleepers
1.whitman_-_This_Compost
1.whitman_-_To_A_Certain_Cantatrice
1.whitman_-_To_Thee,_Old_Cause!
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_Think_Of_Time
1.whitman_-_Unnamed_Lands
1.whitman_-_What_General_Has_A_Good_Army
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_With_Antecedents
1.whitman_-_World,_Take_Good_Notice
1.whitman_-_Year_Of_Meteors,_1859_60
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_18_-_With_music_strong_I_come,_with_my_cornets_and_my_drums
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7_-_Has_anyone_supposed_it_lucky_to_be_born?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Andrew_Jones
1.ww_-_An_Evening_Walk
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_British_Freedom
1.ww_-_Brook!_Whose_Society_The_Poet_Seeks
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_Near_Calais,_On_The_Road_Leading_To_Ardres,_August_7,_1802
1.ww_-_Crusaders
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
1.ww_-_England!_The_Time_Is_Come_When_Thou_Shouldst_Wean
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Expostulation_and_Reply
1.ww_-_Feelings_Of_A_Noble_Biscayan_At_One_Of_Those_Funerals
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Ode
1.ww_-_Ode_to_Duty
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_O_Me!_O_life!
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_Personal_Talk
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Star-Gazers
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_The_Brothers
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
1.ww_-_The_Longest_Day
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Vaudois
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Memory_Of_Raisley_Calvert
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_To_Thomas_Clarkson
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_The_Punishment_Of_Death
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.yt_-_Now_until_the_dualistic_identity_mind_melts_and_dissolves
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.02_-_Zimzum
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Pyx
2.04_-_ADVICE_TO_ISHAN
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_The_Infinite_Light
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Guru
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.16_-_ON_SCHOLARS
2.16_-_Power_of_Imagination
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Order_of_the_Worlds
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.03_-_Songs_of_Ramprasad
27.03_-_The_Great_Holocaust_-_Chhinnamasta
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_On_Thought_-_Introduction
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.06_-_Charity
3.06_-_Death
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07_-_ON_PASSING_BY
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_THE_OTHER_DANCING_SONG
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.03_-_Conservation_and_Progress
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1.06_-_Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_Guru_Yoga
35.02_-_Hymn_to_Hara-Gauri
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.07_-_A_Poem
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Sweetness_in_Prayer
4.01_-_THE_HONEY_SACRIFICE
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_THE_WELCOME
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.17_-_THE_AWAKENING
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.1_-_Jnana
4.2.04_-_Epiphany
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5_-_Dealing_with_Depression_and_Despondency
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.41_-_Chapter_One
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.42_-_Chapter_Two
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4_-_Additional_Aphorisms
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.08_-_ADAM_AS_TOTALITY
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.02_-_Ahana
5.2.01_-_The_Descent_of_Ahana
5.2.02_-_The_Meditations_of_Mandavya
5.4.01_-_Notes_on_Root-Sounds
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_6_-_THE_BUDDHAS_FLOWER
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.05_-_AUGOEIDES
Meno
MoM_References
new_computer
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_21
r1912_11_26
r1912_12_19
r1913_01_09
r1913_06_20
r1913_06_21
r1914_04_09
r1914_04_14
r1914_06_24
r1914_06_27
r1914_10_12
r1914_10_26
r1914_11_17
r1915_01_09
r1915_01_16
r1915_06_19
r1917_03_07
r1917_03_13
r1918_05_25
r1919_07_14
r1920_02_24
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Circular_Ruins
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
The_Essentials_of_Education
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Hidden_Words_text
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Third_Letter_of_John
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

social_media
website
SIMILAR TITLES
Beyond Good and Evil
Books With a Goodreads Average Rating of 4.3 and Above
good
Goodness
goodreads
goodreads - authlist
goodreads - authlist 43k
goodreads - booklist
How to live a good life
L001.000 - The High, Wide, Deep, Ranged, True, Good, Beautiful and Holy Integral Yoga
Moral Disengagement How Good People Can Do Harm and Feel Good About Themselves
problem of good and evil
the Good

DEFINITIONS


TERMS STARTING WITH

good and evil actions of man. [Rf. De Plancy,

good, and nurse of the whole world,” where

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

good-bye ::: n. / interj. --> Farewell; a form of address used at parting. See the last Note under By, prep.

good-by ::: n. / interj. --> Alt. of Good-bye

good-den ::: interj. --> A form of salutation.

good-fellowship ::: n. --> Agreeable companionship; companionableness.

goodgeon ::: n. --> Same as Gudgeon, 5.

good-humored ::: a. --> Having a cheerful spirit and demeanor; good-tempered. See Good-natured.

good-humoredly ::: adv. --> With a cheerful spirit; in a cheerful or good-tempered manner.

goodies ::: pl. --> of Goody
of Goody


goodish ::: a. --> Rather good than the contrary; not actually bad; tolerable.

goodless ::: a. --> Having no goods.

goodlich ::: a. --> Goodly.

goodliness ::: n. --> Beauty of form; grace; elegance; comeliness.

good-looking ::: a. --> Handsome.

goodly ::: adv. --> Excellently. ::: superl. --> Pleasant; agreeable; desirable.
Of pleasing appearance or character; comely; graceful; as, a goodly person; goodly raiment, houses.
Large; considerable; portly; as, a goodly number.


goodlyhead ::: n. --> Alt. of Goodlyhood

goodlyhood ::: n. --> Goodness; grace; goodliness.

goodman ::: n. --> A familiar appellation of civility, equivalent to "My friend", "Good sir", "Mister;" -- sometimes used ironically.
A husband; the master of a house or family; -- often used in speaking familiarly.


good memory and an open heart.

good-natured ::: a. --> Naturally mild in temper; not easily provoked.

good-naturedly ::: adv. --> With maldness of temper.

goodness ::: n. --> The quality of being good in any of its various senses; excellence; virtue; kindness; benevolence; as, the goodness of timber, of a soil, of food; goodness of character, of disposition, of conduct, etc.

goodness of fit: A measure of how well a set of observations agree with a proposed statistical model.

goodness who became incarnate and visited the

good now ::: --> An exclamation of wonder, surprise, or entreaty.

good results, he must be invoked from the north.

good shepherd

goodship ::: n. --> Favor; grace.

goods ::: n. pl. --> See Good, n., 3.

good spirit, as opposed to Kakadaimon, the evil

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

good ::: superl. --> Possessing desirable qualities; adapted to answer the end designed; promoting success, welfare, or happiness; serviceable; useful; fit; excellent; admirable; commendable; not bad, corrupt, evil, noxious, offensive, or troublesome, etc.
Possessing moral excellence or virtue; virtuous; pious; religious; -- said of persons or actions.
Kind; benevolent; humane; merciful; gracious; polite; propitious; friendly; well-disposed; -- often followed by to or toward,


good-tempered ::: a. --> Having a good temper; not easily vexed. See Good-natured.

good, the angel standing by the side of Tyche.”

goodwife ::: n. --> The mistress of a house.

goody-goody ::: a. --> Mawkishly or weakly good; exhibiting goodness with silliness.

goody ::: n. --> A bonbon, cake, or the like; -- usually in the pl.
An American fish; the lafayette or spot.
Goodwife; -- a low term of civility or sport.


goodyship ::: n. --> The state or quality of a goody or goodwife

GOOD AND BAD. ::: It is what turns you tow-ards the Divine that must be accepted as good for you ; all is bad for you that turns you away from the Divine.

GOOD AND EVIL All good and evil that befalls the individual is his own work, the result of his own application of his limited conception of right and wrong. All reap what they have sown in previous lives and often in the same life. Nothing can happen to the individual which he has not deserved by defying the Law.
K 1.41.19f (K 4.11.3)

Good is all that promotes, evil all that counteracts, consciousness development, individually as well as collectively. To the greatest and the most fatal mistakes that can be made belongs spreading ignorance's emotional illusions and mental fictions, resulting in idiotization. K 3.4.20

For the individual, good is the steps above his level, and particularly the immediately higher step. Evil is the lower, that which is below his level and, usually, in particular degree just the one he has recently left. In this is the subjectivity of the conception of right but not any relativity, which nullifies the necessary opposition between good and evil. P 3.16.10


Good and the infinity of the Evil; the infinity of

Good ::: A perspective based on adherence to a moral code. From a deeper philosophical viewpoint there is only good where this is a separate sense of an observer (i.e. duality). Most processes and phenomena that humanity might find "good" are simply form-preserving or change-inhibiting but currents like those of Jupiter (i.e. bliss) and Venus (i.e. pleasure) can certainly qualify.

Good: (AS god)

Good Daimon.

Good Daimon—the “aeon of the aeons,” a

Good Fence Policy ::: Term used to describe Israel's foreign policy of containment with Lebanon after the outbreak of the Lebanese Civil War in 1975. Under the leadership of Prime Minister Menachem Begin, Israel supplied Christians in southern Lebanon with food, medicine, and arms in order to prevent Syria from invading Lebanon and aiding attacks against Israel.

Good Friday and Easter Sunday are a borrowing from the ancient Mysteries — the mystic death and resurrection of the unconquered sun, exemplified by the mystic death and resurrection of the successful neophyte. This celebration is likewise connected with the winter solstice; the wish of the church authorities to accommodate themselves both to Roman and Jewish customs has caused the festival to be split, so that the birth now is celebrated in winter and the death and the resurrection in spring, whereas birth and resurrection are two words for the same mystic truth.

Good Friday Anniversary celebration of the alleged physical crucifixion of Jesus Christ, which has a shifting date, varying between the 20th of March and the 23rd of April, the epoch of the Jewish Passover and the spring equinox.

GOOD {Graph-Oriented Object Database}

Goodhart's Law - Controlling a symptom of a problem, or only part of the problem, will not cure the problem: it will simply mean that part that is being controlled now becomes a poor indicator of the problem.

Good, Highest: (sometimes the greatest, or supreme, good. Lat. summum bonum) That good which transcends yet includes all the others. According to Augustine, Varro was able to enumerate 288 definitions. For Plato, the supreme Idea, the totality of being. For Aristotle, eudemonism (q.v.), which consists in the harmonious satisfaction of all rational powers. For the Epicureans, pleasure. For Aquinas, obedience to and oneness with God. The all-inclusive object of desire. -- J.K.F.

Goodness: (AS. god) The extrinsic elections of things. The positive object of desire. For Plato, coextensive with being. For the Romans, duty. For Kant, that which has value. For Peirce, the adaptation of a subject to its end. In psychology: the characteristic actions which follow moral norms. Opposite of evil. See Ethics. -- J.K.F.

Goods – (accounting) Items of merchandise, finished products, supplies, or raw materials. Sometimes the term is extended to cover all inventoriable items or assets such as cash, supplies, and fixed assets. (economics) Real things that can be touched as opposed to services which are things people do for you.

Good. See EVIL; AGATHON, TO

Goods markets - Markets in which outputs of goods and services are sold. Also called product markets.

Goodspeed, Edgar J. Modem Apocrypha. Boston: The

GOOD. ::: The highest good is both in its nature and inner effect tlic highest bliss.

GOOD, THE LAW OF According to the law of good, man always follows the highest that he really sees and understands (not merely believes or resolves), because he cannot do otherwise, because it is for him a need and a joy to do so. K 5.8.28,
(P 3.4.5)


Good Thing "convention" (From the 1930 Sellar and Yeatman parody "1066 And All That") Often capitalised; always pronounced as if capitalised. 1. Self-evidently wonderful to anyone in a position to notice: "The {Trailblazer}'s 19.2 K{baud} {PEP} mode with {on-the-fly} {Lempel-Ziv compression} is a Good Thing for sites relaying {netnews}". 2. Something that can't possibly have any ill side-effects and may save considerable grief later: "Removing the {self-modifying code} from that {shared library} would be a Good Thing". 3. When said of software tools or libraries, as in "{Yacc} is a Good Thing", specifically connotes that the thing has drastically reduced a programmer's work load. Opposite: {Bad Thing}, compare {big win}. [{Jargon File}] (1995-05-07)

Good Thing ::: (convention) (From the 1930 Sellar and Yeatman parody 1066 And All That) Often capitalised; always pronounced as if capitalised.1. Self-evidently wonderful to anyone in a position to notice: The Trailblazer's 19.2 Kbaud PEP mode with on-the-fly Lempel-Ziv compression is a Good Thing for sites relaying netnews.2. Something that can't possibly have any ill side-effects and may save considerable grief later: Removing the self-modifying code from that shared library would be a Good Thing.3. When said of software tools or libraries, as in Yacc is a Good Thing, specifically connotes that the thing has drastically reduced a programmer's work load.Opposite: Bad Thing, compare big win.[Jargon File] (1995-05-07)

Goodwill- This is an extra value placed on a business if the owner of a business decides it is worth more than the value of its assets. It is usually included where the business is to be sold as a going concern.

Good Wisdom, Stage of: See: Dasa-bhumi.


TERMS ANYWHERE

abet ::: v. t. --> To instigate or encourage by aid or countenance; -- used in a bad sense of persons and acts; as, to abet an ill-doer; to abet one in his wicked courses; to abet vice; to abet an insurrection.
To support, uphold, or aid; to maintain; -- in a good sense.
To contribute, as an assistant or instigator, to the commission of an offense.


agood ::: adv. --> In earnest; heartily.

accomplished ::: imp. & p. p. --> of Accomplish ::: a. --> Completed; effected; established; as, an accomplished fact.
Complete in acquirements as the result usually of training; -- commonly in a good sense; as, an accomplished scholar, an


acquire ::: v. t. --> To gain, usually by one&

"Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine*

“Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine

actual ::: a. --> Involving or comprising action; active.
Existing in act or reality; really acted or acting; in fact; real; -- opposed to potential, possible, virtual, speculative, conceivable, theoretical, or nominal; as, the actual cost of goods; the actual case under discussion.
In action at the time being; now exiting; present; as the actual situation of the country.


adiaphorous ::: a. --> Indifferent or neutral.
Incapable of doing either harm or good, as some medicines.


adieu ::: interj. & adv. --> Good-by; farewell; an expression of kind wishes at parting. ::: n. --> A farewell; commendation to the care of God at parting.

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

admonishing ::: 1. Reproving or scolding, especially in a mild or good-willed manner. 2. Urging to a duty; reminding.

ad valorem ::: --> A term used to denote a duty or charge laid upon goods, at a certain rate per cent upon their value, as stated in their invoice, -- in opposition to a specific sum upon a given quantity or number; as, an ad valorem duty of twenty per cent.

advantage ::: n. --> Any condition, circumstance, opportunity, or means, particularly favorable to success, or to any desired end; benefit; as, the enemy had the advantage of a more elevated position.
Superiority; mastery; -- with of or over.
Superiority of state, or that which gives it; benefit; gain; profit; as, the advantage of a good constitution.
Interest of money; increase; overplus (as the thirteenth in the baker&


advertise ::: v. t. --> To give notice to; to inform or apprise; to notify; to make known; hence, to warn; -- often followed by of before the subject of information; as, to advertise a man of his loss.
To give public notice of; to announce publicly, esp. by a printed notice; as, to advertise goods for sale, a lost article, the sailing day of a vessel, a political meeting.


affluent ::: a. --> Flowing to; flowing abundantly.
Abundant; copious; plenteous; hence, wealthy; abounding in goods or riches. ::: n. --> A stream or river flowing into a larger river or into a lake; a tributary stream.


afford ::: v. t. --> To give forth; to supply, yield, or produce as the natural result, fruit, or issue; as, grapes afford wine; olives afford oil; the earth affords fruit; the sea affords an abundant supply of fish.
To give, grant, or confer, with a remoter reference to its being the natural result; to provide; to furnish; as, a good life affords consolation in old age.
To offer, provide, or supply, as in selling, granting,


affreighter ::: n. --> One who hires or charters a ship to convey goods.

affreight ::: v. t. --> To hire, as a ship, for the transportation of goods or freight.

agree ::: adv. --> In good part; kindly. ::: v. i. --> To harmonize in opinion, statement, or action; to be in unison or concord; to be or become united or consistent; to concur; as, all parties agree in the expediency of the law.
To yield assent; to accede; -- followed by to; as, to


agreement ::: n. --> State of agreeing; harmony of opinion, statement, action, or character; concurrence; concord; conformity; as, a good agreement subsists among the members of the council.
Concord or correspondence of one word with another in gender, number, case, or person.
A concurrence in an engagement that something shall be done or omitted; an exchange of promises; mutual understanding, arrangement, or stipulation; a contract.


AHAMKARA. ::: Ego; ego-idea; egoism; the separative egosense; the divisional principle of ego-formation.
rājasika ahamkāra ::: dynamic egoism.
sāllvika ahamkāra ::: egoism as expressed in the sense of goodness and virtue.
tāmasika ahamkāra ::: egoism as expressed in ignorance and inertia.


aleconner ::: n. --> Orig., an officer appointed to look to the goodness of ale and beer; also, one of the officers chosen by the liverymen of London to inspect the measures used in public houses. But the office is a sinecure. [Also called aletaster.]

"All disease is a means towards some new joy of health, all evil & pain a tuning of Nature for some more intense bliss & good, all death an opening on widest immortality. Why and how this should be so, is God"s secret which only the soul purified of egoism can penetrate.” Essays Divine and Human

“All disease is a means towards some new joy of health, all evil & pain a tuning of Nature for some more intense bliss & good, all death an opening on widest immortality. Why and how this should be so, is God’s secret which only the soul purified of egoism can penetrate.” Essays Divine and Human

"All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, . . . .” The Life Divine

“All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, …” The Life Divine

alloy ::: 1. A substance composed of two or more metals, or of a metal or metals with a nonmetal, intimately mixed, as by fusion or electrodeposition; a less costly metal mixed with a more valuable one, such as that which is added to gold and silver coinage. 2. Admixture, as with good with evil.

allurement ::: n. --> The act alluring; temptation; enticement.
That which allures; any real or apparent good held forth, or operating, as a motive to action; as, the allurements of pleasure, or of honor.


allure ::: v. t. --> To attempt to draw; to tempt by a lure or bait, that is, by the offer of some good, real or apparent; to invite by something flattering or acceptable; to entice; to attract. ::: n. --> Allurement.
Gait; bearing.


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

amity ::: n. --> Friendship, in a general sense, between individuals, societies, or nations; friendly relations; good understanding; as, a treaty of amity and commerce; the amity of the Whigs and Tories.

An experience should be allowed its full time to develop or have its full effect. It should not be interrupted except in case of necessity or, of course, if it is not a good experience.

annihilate ::: v. t. --> To reduce to nothing or nonexistence; to destroy the existence of; to cause to cease to be.
To destroy the form or peculiar distinctive properties of, so that the specific thing no longer exists; as, to annihilate a forest by cutting down the trees.
To destroy or eradicate, as a property or attribute of a thing; to make of no effect; to destroy the force, etc., of; as, to annihilate an argument, law, rights, goodness.


answerable ::: a. --> Obliged to answer; liable to be called to account; liable to pay, indemnify, or make good; accountable; amenable; responsible; as, an agent is answerable to his principal; to be answerable for a debt, or for damages.
Capable of being answered or refuted; admitting a satisfactory answer.
Correspondent; conformable; hence, comparable.
Proportionate; commensurate; suitable; as, an


antapoplectic ::: a. --> Good against apoplexy. ::: n. --> A medicine used against apoplexy.

antephialtic ::: a. --> Good against nightmare. ::: n. --> A remedy nightmare.

antepileptic ::: a. --> Good against epilepsy. ::: n. --> A medicine for epilepsy.

anthelmintic ::: a. --> Good against intestinal worms. ::: n. --> An anthelmintic remedy.

anthrenus ::: n. --> A genus of small beetles, several of which, in the larval state, are very destructive to woolen goods, fur, etc. The common "museum pest" is A. varius; the carpet beetle is A. scrophulariae. The larvae are commonly confounded with moths.

anticausotic ::: a. --> Good against an inflammatory fever. ::: n. --> A remedy for such a fever.

anticonvulsive ::: a. --> Good against convulsions.

antidysenteric ::: a. --> Good against dysentery. ::: n. --> A medicine for dysentery.

antihydropic ::: a. --> Good against dropsy. ::: n. --> A remedy for dropsy.

antiicteric ::: a. --> Good against jaundice. ::: n. --> A remedy for jaundice.

antimalarial ::: a. --> Good against malaria.

antimephitic ::: a. --> Good against mephitic or deleterious gases. ::: n. --> A remedy against mephitic gases.

antiparalytic ::: a. --> Good against paralysis. ::: n. --> A medicine for paralysis.

antipodagric ::: a. --> Good against gout. ::: n. --> A medicine for gout.

antipyrotic ::: a. --> Good against burns or pyrosis. ::: n. --> Anything of use in preventing or healing burns or pyrosis.

antirachitic ::: a. --> Good against the rickets.

antispasmodic ::: a. --> Good against spasms. ::: n. --> A medicine which prevents or allays spasms or convulsions.

antisplenetic ::: a. --> Good as a remedy against disease of the spleen. ::: n. --> An antisplenetic medicine.

antistrumous ::: a. --> Good against scrofulous disorders.

antivenereal ::: a. --> Good against venereal poison; antisyphilitic.

apocalypse ::: 1. Any revelation or prophecy. 2. A prophetic revelation, esp. concerning a cataclysm in which the forces of good permanently triumph over the forces of evil.

appraiser ::: n. --> One who appraises; esp., a person appointed and sworn to estimate and fix the value of goods or estates.

appraise ::: v. t. --> To set a value; to estimate the worth of, particularly by persons appointed for the purpose; as, to appraise goods and chattels.
To estimate; to conjecture.
To praise; to commend.


apprecatory ::: a. --> Praying or wishing good.

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

approve ::: v. t. --> To show to be real or true; to prove.
To make proof of; to demonstrate; to prove or show practically.
To sanction officially; to ratify; to confirm; as, to approve the decision of a court-martial.
To regard as good; to commend; to be pleased with; to think well of; as, we approve the measured of the administration.
To make or show to be worthy of approbation or


armadillo ::: n. --> Any edentate animal if the family Dasypidae, peculiar to America. The body and head are incased in an armor composed of small bony plates. The armadillos burrow in the earth, seldom going abroad except at night. When attacked, they curl up into a ball, presenting the armor on all sides. Their flesh is good food. There are several species, one of which (the peba) is found as far north as Texas. See Peba, Poyou, Tatouay.
A genus of small isopod Crustacea that can roll


arrant ::: a. --> Notoriously or preeminently bad; thorough or downright, in a bad sense; shameless; unmitigated; as, an arrant rogue or coward.
Thorough or downright, in a good sense.


as ::: adv. & conj. --> Denoting equality or likeness in kind, degree, or manner; like; similar to; in the same manner with or in which; in accordance with; in proportion to; to the extent or degree in which or to which; equally; no less than; as, ye shall be as gods, knowing good and evil; you will reap as you sow; do as you are bidden.
In the idea, character, or condition of, -- limiting the view to certain attributes or relations; as, virtue considered as virtue; this actor will appear as Hamlet.


  "As long as we live in the ignorant seeming, we are the ego and are subject to the modes of Nature. Enslaved to appearances, bound to the dualities, tossed between good and evil, sin and virtue, grief and joy, pain and pleasure, good fortune and ill fortune, success and failure, we follow helplessly the iron or gilt and iron round of the wheel of Maya.” *The Synthesis of Yoga

“As long as we live in the ignorant seeming, we are the ego and are subject to the modes of Nature. Enslaved to appearances, bound to the dualities, tossed between good and evil, sin and virtue, grief and joy, pain and pleasure, good fortune and ill fortune, success and failure, we follow helplessly the iron or gilt and iron round of the wheel of Maya.” The Synthesis of Yoga

aspalathus ::: n. --> A thorny shrub yielding a fragrant oil.
A genus of plants of the natural order Leguminosae. The species are chiefly natives of the Cape of Good Hope.


asperse ::: v. t. --> To sprinkle, as water or dust, upon anybody or anything, or to besprinkle any one with a liquid or with dust.
To bespatter with foul reports or false and injurious charges; to tarnish in point of reputation or good name; to slander or calumniate; as, to asperse a poet or his writings; to asperse a man&


asportation ::: n. --> The felonious removal of goods from the place where they were deposited.

assets ::: n. pl. --> Property of a deceased person, subject by law to the payment of his debts and legacies; -- called assets because sufficient to render the executor or administrator liable to the creditors and legatees, so far as such goods or estate may extend.
Effects of an insolvent debtor or bankrupt, applicable to the payment of debts.
The entire property of all sorts, belonging to a person, a corporation, or an estate; as, the assets of a merchant or a


assortment ::: n. --> Act of assorting, or distributing into sorts, kinds, or classes.
A collection or quantity of things distributed into kinds or sorts; a number of things assorted.
A collection containing a variety of sorts or kinds adapted to various wants, demands, or purposes; as, an assortment of goods.


assort ::: v. t. --> To separate and distribute into classes, as things of a like kind, nature, or quality, or which are suited to a like purpose; to classify; as, to assort goods. [Rarely applied to persons.]
To furnish with, or make up of, various sorts or a variety of goods; as, to assort a cargo. ::: v. i.


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

astray ::: 1. Away from the correct path or direction. 2. Away from the right or good, as in thought or behaviour; straying to or into wrong or evil ways.

A strong vital may have a good physique, but as often it has not — it draws too much on the physical, cats it up as it tt-erc.

ATTACHMENT. ::: All attachment is a hindrance to sadhana. Goodwāl you should have for all, psychic kindness for all, but no vital attachment.
To become indifferent to the attraction of outer objects is one of the first rules of yoga, for this non-attachment liberates the inner being into peace and the true consciousness.
Even after the liberation, one has to remain vigilant, for often these things go out and remain at a far distance, waiting to see if under any circumstances in any condition they can make a rush and recover their kingdom. If there has been an entire purification down to the depths and nothing is there to open the gate, then they cannot do it.
Attachment to things ::: the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it - attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.


aubaine ::: n. --> Succession to the goods of a stranger not naturalized.

auctioneer ::: n. --> A person who sells by auction; a person whose business it is to dispose of goods or lands by public sale to the highest or best bidder. ::: v. t. --> To sell by auction; to auction.

audita querela ::: --> A writ which lies for a party against whom judgment is recovered, but to whom good matter of discharge has subsequently accrued which could not have been availed of to prevent such judgment.

auspicious ::: a. --> Having omens or tokens of a favorable issue; giving promise of success, prosperity, or happiness; predicting good; as, an auspicious beginning.
Prosperous; fortunate; as, auspicious years.
Favoring; favorable; propitious; -- applied to persons or things.


avarice ::: n. --> An excessive or inordinate desire of gain; greediness after wealth; covetousness; cupidity.
An inordinate desire for some supposed good.


average ::: n. --> That service which a tenant owed his lord, to be done by the work beasts of the tenant, as the carriage of wheat, turf, etc.
A tariff or duty on goods, etc.
Any charge in addition to the regular charge for freight of goods shipped.
A contribution to a loss or charge which has been imposed upon one of several for the general benefit; damage done by sea perils.
The equitable and proportionate distribution of loss or


avoirdupois ::: n. --> Goods sold by weight.
Avoirdupois weight.
Weight; heaviness; as, a woman of much avoirdupois.


avowant ::: n. --> The defendant in replevin, who avows the distress of the goods, and justifies the taking.

avowry ::: n. --> An advocate; a patron; a patron saint.
The act of the distrainer of goods, who, in an action of replevin, avows and justifies the taking in his own right.


await ::: v. t. --> To watch for; to look out for.
To wait on, serve, or attend.
To wait for; to stay for; to expect. See Expect.
To be in store for; to be ready or in waiting for; as, a glorious reward awaits the good. ::: v. i.


babbler ::: n. --> An idle talker; an irrational prater; a teller of secrets.
A hound too noisy on finding a good scent.
A name given to any one of family (Timalinae) of thrushlike birds, having a chattering note.


bad ::: imp. --> Bade. ::: superl. --> Wanting good qualities, whether physical or moral; injurious, hurtful, inconvenient, offensive, painful, unfavorable, or defective, either physically or morally; evil; vicious; wicked; -- the opposite of good; as, a bad man; bad conduct; bad habits; bad soil; bad

bailable ::: a. --> Having the right or privilege of being admitted to bail, upon bond with sureties; -- used of persons.
Admitting of bail; as, a bailable offense.
That can be delivered in trust; as, bailable goods.


bailee ::: n. --> The person to whom goods are committed in trust, and who has a temporary possession and a qualified property in them, for the purposes of the trust.

bailment ::: n. --> The action of bailing a person accused.
A delivery of goods or money by one person to another in trust, for some special purpose, upon a contract, expressed or implied, that the trust shall be faithfully executed.


bailor ::: n. --> One who delivers goods or money to another in trust.

bale ::: n. --> A bundle or package of goods in a cloth cover, and corded for storage or transportation; also, a bundle of straw / hay, etc., put up compactly for transportation.
Misery; calamity; misfortune; sorrow.
Evil; an evil, pernicious influence; something causing great injury. ::: v. t.


bales ::: large bundles of hay or goods (often compressed) bound by ropes or wires for storage or transportation.

banter ::: v. t. --> To address playful good-natured ridicule to, -- the person addressed, or something pertaining to him, being the subject of the jesting; to rally; as, he bantered me about my credulity.
To jest about; to ridicule in speaking of, as some trait, habit, characteristic, and the like.
To delude or trick, -- esp. by way of jest.
To challenge or defy to a match.


barge ::: n. --> A pleasure boat; a vessel or boat of state, elegantly furnished and decorated.
A large, roomy boat for the conveyance of passengers or goods; as, a ship&


barter ::: to trade goods or services without the exchange of money. bartered.

bazar ::: n. --> In the East, an exchange, marketplace, or assemblage of shops where goods are exposed for sale.
A spacious hall or suite of rooms for the sale of goods, as at a fair.
A fair for the sale of fancy wares, toys, etc., commonly for a charitable objects.


bearer ::: n. --> One who, or that which, bears, sustains, or carries.
Specifically: One who assists in carrying a body to the grave; a pallbearer.
A palanquin carrier; also, a house servant.
A tree or plant yielding fruit; as, a good bearer.
One who holds a check, note, draft, or other order for the payment of money; as, pay to bearer.
A strip of reglet or other furniture to bear off the


beetle ::: v. t. --> A heavy mallet, used to drive wedges, beat pavements, etc.
A machine in which fabrics are subjected to a hammering process while passing over rollers, as in cotton mills; -- called also beetling machine.
To beat with a heavy mallet.
To finish by subjecting to a hammering process in a beetle or beetling machine; as, to beetle cotton goods.


behavior ::: n. --> Manner of behaving, whether good or bad; mode of conducting one&

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

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

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

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

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

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

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


Being (true) ::: the true being is the inner with all its vast possibilities of reaching and expressing the Divine and especially the inmost, the soul, the psychic Purusha which is always in its essence pure, divine, turned to all that is good and true and beautiful, The exterior being has to be taken hold of by the inner being and turned into an instrument no longer of the upsurging of the ignorant subconscient Nature, but of the Divine.

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

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

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

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


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

benedictory ::: a. --> Expressing wishes for good; as, a benedictory prayer.

beneficence ::: n. --> The practice of doing good; active goodness, kindness, or charity; bounty springing from purity and goodness.

beneficent ::: a. --> Doing or producing good; performing acts of kindness and charity; characterized by beneficence.

benevolence ::: n. --> The disposition to do good; good will; charitableness; love of mankind, accompanied with a desire to promote their happiness.
An act of kindness; good done; charity given.
A species of compulsory contribution or tax, which has sometimes been illegally exacted by arbitrary kings of England, and falsely represented as a gratuity.


benevolent ::: a. --> Having a disposition to do good; possessing or manifesting love to mankind, and a desire to promote their prosperity and happiness; disposed to give to good objects; kind; charitable.

benignity ::: n. --> The quality of being benign; goodness; kindness; graciousness.
Mildness; gentleness.
Salubrity; wholesome quality.


bespeak ::: v. t. --> To speak or arrange for beforehand; to order or engage against a future time; as, to bespeak goods, a right, or a favor.
To show beforehand; to foretell; to indicate.
To betoken; to show; to indicate by external marks or appearances.
To speak to; to address. ::: v. i.


best ::: a. --> Having good qualities in the highest degree; most good, kind, desirable, suitable, etc.; most excellent; as, the best man; the best road; the best cloth; the best abilities.
Most advanced; most correct or complete; as, the best scholar; the best view of a subject.
Most; largest; as, the best part of a week. ::: n.


betimes ::: adv. --> In good season or time; before it is late; seasonably; early.
In a short time; soon; speedily; forth with.


betimes ::: in good time; in a short time, soon.

better ::: a. --> Having good qualities in a greater degree than another; as, a better man; a better physician; a better house; a better air.
Preferable in regard to rank, value, use, fitness, acceptableness, safety, or in any other respect.
Greater in amount; larger; more.
Improved in health; less affected with disease; as, the patient is better.
More advanced; more perfect; as, upon better acquaintance;


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

good shepherd

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

big ::: superl. --> Having largeness of size; of much bulk or magnitude; of great size; large.
Great with young; pregnant; swelling; ready to give birth or produce; -- often figuratively.
Having greatness, fullness, importance, inflation, distention, etc., whether in a good or a bad sense; as, a big heart; a big voice; big looks; to look big. As applied to looks, it indicates haughtiness or pride.


black ::: a. --> Destitute of light, or incapable of reflecting it; of the color of soot or coal; of the darkest or a very dark color, the opposite of white; characterized by such a color; as, black cloth; black hair or eyes.
In a less literal sense: Enveloped or shrouded in darkness; very dark or gloomy; as, a black night; the heavens black with clouds.
Fig.: Dismal, gloomy, or forbidding, like darkness; destitute of moral light or goodness; atrociously wicked; cruel;


bobbish ::: a. --> Hearty; in good spirits.

BODY. ::: Body is the means of the sadhana and should be maintained in good order. There should be no attachment to

bon-accord ::: n. --> Good will; good fellowship; agreement.

bona fide ::: --> In or with good faith; without fraud or deceit; real or really; actual or actually; genuine or genuinely; as, you must proceed bona fide; a bona fide purchaser or transaction.

bon ::: a. --> Good; valid as security for something.

bona peritura ::: --> Perishable goods.

bonder ::: n. --> One who places goods under bond or in a bonded warehouse.
A bonding stone or brick; a bondstone.
A freeholder on a small scale.


bonhommie ::: n. --> good nature; pleasant and easy manner.

bonify ::: v. t. --> To convert into, or make, good.

bon vivant ::: p. pr. --> A good fellow; a jovial companion; a free liver.

boon ::: n. --> A prayer or petition.
That which is asked or granted as a benefit or favor; a gift; a benefaction; a grant; a present.
Good; prosperous; as, boon voyage.
Kind; bountiful; benign.
Gay; merry; jovial; convivial.
The woody portion flax, which is separated from the fiber as refuse matter by retting, braking, and scutching.


bort ::: n. --> Imperfectly crystallized or coarse diamonds, or fragments made in cutting good diamonds which are reduced to powder and used in lapidary work.

bouncer ::: n. --> One who bounces; a large, heavy person who makes much noise in moving.
A boaster; a bully.
A bold lie; also, a liar.
Something big; a good stout example of the kind.


bountyhood ::: n. --> Goodness; generosity.

bounty ::: n. --> Goodness, kindness; virtue; worth.
Liberality in bestowing gifts or favors; gracious or liberal giving; generosity; munificence.
That which is given generously or liberally.
A premium offered or given to induce men to enlist into the public service; or to encourage any branch of industry, as husbandry or manufactures.


brat ::: n. --> A coarse garment or cloak; also, coarse clothing, in general.
A coarse kind of apron for keeping the clothes clean; a bib.
A child; an offspring; -- formerly used in a good sense, but now usually in a contemptuous sense.
The young of an animal.
A thin bed of coal mixed with pyrites or carbonate of lime.


break ::: v. t. --> To strain apart; to sever by fracture; to divide with violence; as, to break a rope or chain; to break a seal; to break an axle; to break rocks or coal; to break a lock.
To lay open as by breaking; to divide; as, to break a package of goods.
To lay open, as a purpose; to disclose, divulge, or communicate.
To infringe or violate, as an obligation, law, or


brick ::: n. --> A block or clay tempered with water, sand, etc., molded into a regular form, usually rectangular, and sun-dried, or burnt in a kiln, or in a heap or stack called a clamp.
Bricks, collectively, as designating that kind of material; as, a load of brick; a thousand of brick.
Any oblong rectangular mass; as, a brick of maple sugar; a penny brick (of bread).
A good fellow; a merry person; as, you &


broche ::: a. --> Woven with a figure; as, broche goods. ::: n. --> See Broach, n.

broker ::: v. t. --> One who transacts business for another; an agent.
An agent employed to effect bargains and contracts, as a middleman or negotiator, between other persons, for a compensation commonly called brokerage. He takes no possession, as broker, of the subject matter of the negotiation. He generally contracts in the names of those who employ him, and not in his own.
A dealer in money, notes, bills of exchange, etc.
A dealer in secondhand goods.


brownie ::: n. --> An imaginary good-natured spirit, who was supposed often to perform important services around the house by night, such as thrashing, churning, sweeping.

buckra ::: n. --> A white man; -- a term used by negroes of the African coast, West Indies, etc. ::: a. --> White; white man&

buddhism ::: n. --> The religion based upon the doctrine originally taught by the Hindoo sage Gautama Siddartha, surnamed Buddha, "the awakened or enlightened," in the sixth century b. c., and adopted as a religion by the greater part of the inhabitants of Central and Eastern Asia and the Indian Islands. Buddha&

buffer ::: n. --> An elastic apparatus or fender, for deadening the jar caused by the collision of bodies; as, a buffer at the end of a railroad car.
A pad or cushion forming the end of a fender, which receives the blow; -- sometimes called buffing apparatus.
One who polishes with a buff.
A wheel for buffing; a buff.
A good-humored, slow-witted fellow; -- usually said of an


bulker ::: n. --> A person employed to ascertain the bulk or size of goods, in order to fix the amount of freight or dues payable on them.

bunch grass ::: --> A grass growing in bunches and affording pasture. In California, Atropis tenuifolia, Festuca scabrella, and several kinds of Stipa are favorite bunch grasses. In Utah, Eriocoma cuspidata is a good bunch grass.

bunder ::: n. --> A boat or raft used in the East Indies in the landing of passengers and goods.

cadgy ::: a. --> Cheerful or mirthful, as after good eating or drinking; also, wanton.

caller ::: n. --> One who calls. ::: a. --> Cool; refreshing; fresh; as, a caller day; the caller air.
Fresh; in good condition; as, caller berrings.


calligrapher ::: n. --> One skilled in calligraphy; a good penman.

calumniation ::: n. --> False accusation of crime or offense, or a malicious and false representation of the words or actions of another, with a view to injure his good name.

canter ::: n. --> A moderate and easy gallop adapted to pleasure riding.
A rapid or easy passing over.
One who cants or whines; a beggar.
One who makes hypocritical pretensions to goodness; one who uses canting language. ::: v. i.


captainship ::: n. --> The condition, rank, post, or authority of a captain or chief commander.
Military skill; as, to show good captainship.


card ::: n. --> A piece of pasteboard, or thick paper, blank or prepared for various uses; as, a playing card; a visiting card; a card of invitation; pl. a game played with cards.
A published note, containing a brief statement, explanation, request, expression of thanks, or the like; as, to put a card in the newspapers. Also, a printed programme, and (fig.), an attraction or inducement; as, this will be a good card for the last day of the fair.
A paper on which the points of the compass are marked; the


careful ::: a. --> Full of care; anxious; solicitous.
Filling with care or solicitude; exposing to concern, anxiety, or trouble; painful.
Taking care; giving good heed; watchful; cautious; provident; not indifferent, heedless, or reckless; -- often followed by of, for, or the infinitive; as, careful of money; careful to do right.


cargo ::: n. --> The lading or freight of a ship or other vessel; the goods, merchandise, or whatever is conveyed in a vessel or boat; load; freight.

carman ::: n. --> A man whose employment is to drive, or to convey goods in, a car or car.

carnelian ::: n. --> A variety of chalcedony, of a clear, deep red, flesh red, or reddish white color. It is moderately hard, capable of a good polish, and often used for seals.

carrier ::: n. --> One who, or that which, carries or conveys; a messenger.
One who is employed, or makes it his business, to carry goods for others for hire; a porter; a teamster.
That which drives or carries; as: (a) A piece which communicates to an object in a lathe the motion of the face plate; a lathe dog. (b) A spool holder or bobbin holder in a braiding machine. (c) A movable piece in magazine guns which transfers the cartridge to a position from which it can be thrust into the barrel.


cart ::: a two-wheeled vehicle drawn by an animal and used in farm work and for transporting goods.

casehardened ::: a. --> Having the surface hardened, as iron tools.
Hardened against, or insusceptible to, good influences; rendered callous by persistence in wrongdoing or resistance of good influences; -- said of persons.


caseharden ::: v. t. --> To subject to a process which converts the surface of iron into steel.
To render insensible to good influences.


case ::: n. --> A box, sheath, or covering; as, a case for holding goods; a case for spectacles; the case of a watch; the case (capsule) of a cartridge; a case (cover) for a book.
A box and its contents; the quantity contained in a box; as, a case of goods; a case of instruments.
A shallow tray divided into compartments or "boxes" for holding type.
An inclosing frame; a casing; as, a door case; a window case.


cashmerette ::: n. --> A kind of dress goods, made with a soft and glossy surface like cashmere.

cash ::: n. --> A place where money is kept, or where it is deposited and paid out; a money box.
Ready money; especially, coin or specie; but also applied to bank notes, drafts, bonds, or any paper easily convertible into money
Immediate or prompt payment in current funds; as, to sell goods for cash; to make a reduction in price for cash. ::: v. t.


cause ::: 1. A person or thing that acts, happens, or exists in such a way that some specific thing happens as a result; the producer of an effect. 2. A basis for an action or response; a reason. 3. Grounds for action; motive; justification. 4. Good or sufficient reason. 5. The principle, ideal, goal, or movement to which a person or group is dedicated. Cause.

caviling ::: p. pr. & vb. n. --> of Cavil ::: a. --> Disposed to cavil; finding fault without good reason. See Captious.

cavil ::: v. i. --> To raise captious and frivolous objections; to find fault without good reason. ::: v. t. --> To cavil at. ::: n.

certificate ::: n. --> A written testimony to the truth of any fact; as, certificate of good behavior.
A written declaration legally authenticated. ::: v. t. --> To verify or vouch for by certificate.
To furnish with a certificate; as, to certificate


charitable ::: a. --> Full of love and good will; benevolent; kind.
Liberal in judging of others; disposed to look on the best side, and to avoid harsh judgment.
Liberal in benefactions to the poor; giving freely; generous; beneficent.
Of or pertaining to charity; springing from, or intended for, charity; relating to almsgiving; eleemosynary; as, a charitable institution.


charity ::: n. --> Love; universal benevolence; good will.
Liberality in judging of men and their actions; a disposition which inclines men to put the best construction on the words and actions of others.
Liberality to the poor and the suffering, to benevolent institutions, or to worthy causes; generosity.
Whatever is bestowed gratuitously on the needy or suffering for their relief; alms; any act of kindness.


charmed ::: 1. Delighted or fascinated. 2. Marked by good fortune or privilege. 3. Protected from evil and harm as by a magical power vested in an amulet, etc. 4. Filled with wonder and delight.

charm ::: n. --> A melody; a song.
A word or combination of words sung or spoken in the practice of magic; a magical combination of words, characters, etc.; an incantation.
That which exerts an irresistible power to please and attract; that which fascinates; any alluring quality.
Anything worn for its supposed efficacy to the wearer in averting ill or securing good fortune.


chattel ::: n. --> Any item of movable or immovable property except the freehold, or the things which are parcel of it. It is a more extensive term than goods or effects.

cheap-john ::: n. --> A seller of low-priced or second goods; a hawker.

cheerful ::: a. --> Having or showing good spirits or joy; cheering; cheery; contented; happy; joyful; lively; animated; willing.

cheerfulness ::: n. --> Good spirits; a state of moderate joy or gayety; alacrity.

cheerful ::: pleasantly bright; gladdening; of good spirits.

cheer ::: n. --> The face; the countenance or its expression.
Feeling; spirit; state of mind or heart.
Gayety; mirth; cheerfulness; animation.
That which promotes good spirits or cheerfulness; provisions prepared for a feast; entertainment; as, a table loaded with good cheer.
A shout, hurrah, or acclamation, expressing joy enthusiasm, applause, favor, etc.


chest ::: n. --> A large box of wood, or other material, having, like a trunk, a lid, but no covering of skin, leather, or cloth.
A coffin.
The part of the body inclosed by the ribs and breastbone; the thorax.
A case in which certain goods, as tea, opium, etc., are transported; hence, the quantity which such a case contains.
A tight receptacle or box, usually for holding gas, steam,


chic ::: n. --> Good form; style.

chirk ::: v. i. --> To shriek; to gnash; to utter harsh or shrill cries.
To chirp like a bird.
Lively; cheerful; in good spirits. ::: v. t. --> To cheer; to enliven; as, to chirk one up.


chopboat ::: n. --> A licensed lighter employed in the transportation of goods to and from vessels.

cicatrisive ::: a. --> Tending to promote the formation of a cicatrix; good for healing of a wound.

civillty ::: n. --> The state of society in which the relations and duties of a citizen are recognized and obeyed; a state of civilization.
A civil office, or a civil process
Courtesy; politeness; kind attention; good breeding; a polite act or expression.


clever ::: a. --> Possessing quickness of intellect, skill, dexterity, talent, or adroitness; expert.
Showing skill or adroitness in the doer or former; as, a clever speech; a clever trick.
Having fitness, propriety, or suitableness.
Well-shaped; handsome.
Good-natured; obliging.


club ::: n. --> A heavy staff of wood, usually tapering, and wielded the hand; a weapon; a cudgel.
Any card of the suit of cards having a figure like the trefoil or clover leaf. (pl.) The suit of cards having such figure.
An association of persons for the promotion of some common object, as literature, science, politics, good fellowship, etc.; esp. an association supported by equal assessments or contributions of the members.


cocket ::: n. --> Pert; saucy.
A customhouse seal; a certified document given to a shipper as a warrant that his goods have been duly entered and have paid duty.
An office in a customhouse where goods intended for export are entered.
A measure for bread.


color ::: n. --> A property depending on the relations of light to the eye, by which individual and specific differences in the hues and tints of objects are apprehended in vision; as, gay colors; sad colors, etc.
Any hue distinguished from white or black.
The hue or color characteristic of good health and spirits; ruddy complexion.
That which is used to give color; a paint; a pigment; as, oil colors or water colors.


comely ::: superl. --> Pleasing or agreeable to the sight; well-proportioned; good-looking; handsome.
Suitable or becoming; proper; agreeable. ::: adv. --> In a becoming manner.


commend ::: v. t. --> To commit, intrust, or give in charge for care or preservation.
To recommend as worthy of confidence or regard; to present as worthy of notice or favorable attention.
To mention with approbation; to praise; as, to commend a person or an act.
To mention by way of courtesy, implying remembrance and good will.


commerce ::: 1. The buying and selling of goods, especially on a large scale, as between cities or nations. 2. Intellectual exchange or social interaction. 3. Intellectual or spiritual interchange; communion.

commodity ::: n. --> Convenience; accommodation; profit; benefit; advantage; interest; commodiousness.
That which affords convenience, advantage, or profit, especially in commerce, including everything movable that is bought and sold (except animals), -- goods, wares, merchandise, produce of land and manufactures, etc.
A parcel or quantity of goods.


community ::: n. --> Common possession or enjoyment; participation; as, a community of goods.
A body of people having common rights, privileges, or interests, or living in the same place under the same laws and regulations; as, a community of monks. Hence a number of animals living in a common home or with some apparent association of interests.
Society at large; a commonwealth or state; a body politic; the public, or people in general.


companionable ::: a. --> Fitted to be a companion; fit for good fellowship; agreeable; sociable.

compensation ::: n. --> The act or principle of compensating.
That which constitutes, or is regarded as, an equivalent; that which makes good the lack or variation of something else; that which compensates for loss or privation; amends; remuneration; recompense.
The extinction of debts of which two persons are reciprocally debtors by the credits of which they are reciprocally creditors; the payment of a debt by a credit of equal amount; a


complacency ::: n. --> Calm contentment; satisfaction; gratification.
The cause of pleasure or joy.
The manifestation of contentment or satisfaction; good nature; kindness; civility; affability.


concern ::: v. t. --> To relate or belong to; to have reference to or connection with; to affect the interest of; to be of importance to.
To engage by feeling or sentiment; to interest; as, a good prince concerns himself in the happiness of his subjects. ::: v. i. --> To be of importance.


conciliate ::: v. t. --> To win ower; to gain from a state of hostility; to gain the good will or favor of; to make friendly; to mollify; to propitiate; to appease.

concupiscible ::: a. --> Exciting to, or liable to be affected by, concupiscence; provoking lustful desires.
Exciting desire, good or evil.


congruity ::: n. --> The state or quality of being congruous; the relation or agreement between things; fitness; harmony; correspondence; consistency.
Coincidence, as that of lines or figures laid over one another.
That, in an imperfectly good persons, which renders it suitable for God to bestow on him gifts of grace.


consignee ::: n. --> The person to whom goods or other things are consigned; a factor; -- correlative to consignor.

consignment ::: n. --> The act of consigning; consignation.
The act of consigning or sending property to an agent or correspondent in another place, as for care, sale, etc.
That which is consigned; the goods or commodities sent or addressed to a consignee at one time or by one conveyance.
The writing by which anything is consigned.


contrabandism ::: n. --> Traffic in contraband goods; smuggling.

contraband ::: n. --> Illegal or prohibited traffic.
Goods or merchandise the importation or exportation of which is forbidden.
A negro slave, during the Civil War, escaped to, or was brought within, the Union lines. Such slave was considered contraband of war. ::: a.


convert ::: v. t. --> To cause to turn; to turn.
To change or turn from one state or condition to another; to alter in form, substance, or quality; to transform; to transmute; as, to convert water into ice.
To change or turn from one belief or course to another, as from one religion to another or from one party or sect to another.
To produce the spiritual change called conversion in (any one); to turn from a bad life to a good one; to change the heart


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

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

conviviality ::: n. --> The good humor or mirth indulged in upon festive occasions; a convivial spirit or humor; festivity.

counteract ::: v. t. --> To act in opposition to; to hinder, defeat, or frustrate, by contrary agency or influence; as, to counteract the effect of medicines; to counteract good advice.

countermand ::: v. t. --> To revoke (a former command); to cancel or rescind by giving an order contrary to one previously given; as, to countermand an order for goods.
To prohibit; to forbid.
To oppose; to revoke the command of. ::: n.


counterman ::: n. --> A man who attends at the counter of a shop to sell goods.

countermark ::: n. --> A mark or token added to those already existing, in order to afford security or proof; as, an additional or special mark put upon a package of goods belonging to several persons, that it may not be opened except in the presence of all; a mark added to that of an artificer of gold or silver work by the Goldsmiths&

counttenance ::: n. --> Appearance or expression of the face; look; aspect; mien.
The face; the features.
Approving or encouraging aspect of face; hence, favor, good will, support; aid; encouragement.
Superficial appearance; show; pretense.


covetousness ::: n. --> Strong desire.
A strong or inordinate desire of obtaining and possessing some supposed good; excessive desire for riches or money; -- in a bad sense.


covetous ::: v. t. --> Very desirous; eager to obtain; -- used in a good sense.
Inordinately desirous; excessively eager to obtain and possess (esp. money); avaricious; -- in a bad sense.


covet ::: v. t. --> To wish for with eagerness; to desire possession of; -- used in a good sense.
To long for inordinately or unlawfully; to hanker after (something forbidden). ::: v. i. --> To have or indulge inordinate desire.


credit ::: n. --> Reliance on the truth of something said or done; belief; faith; trust; confidence.
Reputation derived from the confidence of others; esteem; honor; good name; estimation.
A ground of, or title to, belief or confidence; authority derived from character or reputation.
That which tends to procure, or add to, reputation or esteem; an honor.


cross-bun ::: n. --> A bun or cake marked with a cross, and intended to be eaten on Good Friday.

customs-line ::: an area (or line) where a governmental agency checks baggage or merchandise for contraband and goods subject to duty.

damage ::: n. --> Injury or harm to person, property, or reputation; an inflicted loss of value; detriment; hurt; mischief.
The estimated reparation in money for detriment or injury sustained; a compensation, recompense, or satisfaction to one party, for a wrong or injury actually done to him by another.
To ocassion damage to the soudness, goodness, or value of; to hurt; to injure; to impair.


dealer ::: n. --> One who deals; one who has to do, or has concern, with others; esp., a trader, a trafficker, a shopkeeper, a broker, or a merchant; as, a dealer in dry goods; a dealer in stocks; a retail dealer.
One who distributes cards to the players.


debeige ::: n. --> A kind of woolen or mixed dress goods.

debentured ::: a. --> Entitled to drawback or debenture; as, debentured goods.

debenture ::: n. --> A writing acknowledging a debt; a writing or certificate signed by a public officer, as evidence of a debt due to some person; the sum thus due.
A customhouse certificate entitling an exporter of imported goods to a drawback of duties paid on their importation.


debit ::: n. --> A debt; an entry on the debtor (Dr.) side of an account; -- mostly used adjectively; as, the debit side of an account. ::: v. t. --> To charge with debt; -- the opposite of, and correlative to, credit; as, to debit a purchaser for the goods sold.
To enter on the debtor (Dr.) side of an account; as, to


debonair ::: a. --> Characterized by courteousness, affability, or gentleness; of good appearance and manners; graceful; complaisant.

debonairness ::: n. --> The quality of being debonair; good humor; gentleness; courtesy.

debouche ::: n. --> A place for exit; an outlet; hence, a market for goods.

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

debt ::: n. --> That which is due from one person to another, whether money, goods, or services; that which one person is bound to pay to another, or to perform for his benefit; thing owed; obligation; liability.
A duty neglected or violated; a fault; a sin; a trespass.
An action at law to recover a certain specified sum of money alleged to be due.


decent ::: a. --> Suitable in words, behavior, dress, or ceremony; becoming; fit; decorous; proper; seemly; as, decent conduct; decent language.
Free from immodesty or obscenity; modest.
Comely; shapely; well-formed.
Moderate, but competent; sufficient; hence, respectable; fairly good; reasonably comfortable or satisfying; as, a decent fortune; a decent person.


declare ::: v. t. --> To make clear; to free from obscurity.
To make known by language; to communicate or manifest explicitly and plainly in any way; to exhibit; to publish; to proclaim; to announce.
To make declaration of; to assert; to affirm; to set forth; to avow; as, he declares the story to be false.
To make full statement of, as goods, etc., for the purpose of paying taxes, duties, etc.


deed ::: a. --> Dead. ::: v. t. --> That which is done or effected by a responsible agent; an act; an action; a thing done; -- a word of extensive application, including, whatever is done, good or bad, great or small.
Illustrious act; achievement; exploit.


defamation ::: n. --> Act of injuring another&

defame ::: v. t. --> To harm or destroy the good fame or reputation of; to disgrace; especially, to speak evil of maliciously; to dishonor by slanderous reports; to calumniate; to asperse.
To render infamous; to bring into disrepute.
To charge; to accuse. ::: n.


degeneracy ::: a. --> The act of becoming degenerate; a growing worse.
The state of having become degenerate; decline in good qualities; deterioration; meanness.


degenerate ::: a. --> Having become worse than one&

delaware ::: n. --> An American grape, with compact bunches of small, amber-colored berries, sweet and of a good flavor.

del credere ::: --> An agreement by which an agent or factor, in consideration of an additional premium or commission (called a del credere commission), engages, when he sells goods on credit, to insure, warrant, or guarantee to his principal the solvency of the purchaser, the engagement of the factor being to pay the debt himself if it is not punctually discharged by the buyer when it becomes due.

delivery ::: n. --> The act of delivering from restraint; rescue; release; liberation; as, the delivery of a captive from his dungeon.
The act of delivering up or over; surrender; transfer of the body or substance of a thing; distribution; as, the delivery of a fort, of hostages, of a criminal, of goods, of letters.
The act or style of utterance; manner of speaking; as, a good delivery; a clear delivery.
The act of giving birth; parturition; the expulsion or


delivery ::: the carrying and turning over of letters, goods, etc. to a designated recipient.

demerit ::: n. --> That which one merits or deserves, either of good or ill; desert.
That which deserves blame; ill desert; a fault; a vice; misconduct; -- the opposite of merit.
The state of one who deserves ill.
To deserve; -- said in reference to both praise and blame.
To depreciate or cry down.


depositary ::: n. --> One with whom anything is lodged in the trust; one who receives a deposit; -- the correlative of depositor.
A storehouse; a depository.
One to whom goods are bailed, to be kept for the bailor without a recompense.


deposit ::: n. --> To lay down; to place; to put; to let fall or throw down (as sediment); as, a crocodile deposits her eggs in the sand; the waters deposited a rich alluvium.
To lay up or away for safe keeping; to put up; to store; as, to deposit goods in a warehouse.
To lodge in some one&


depository ::: n. --> A place where anything is deposited for sale or keeping; as, warehouse is a depository for goods; a clerk&

depot ::: n. --> A place of deposit for the storing of goods; a warehouse; a storehouse.
A military station where stores and provisions are kept, or where recruits are assembled and drilled.
The headquarters of a regiment, where all supplies are received and distributed, recruits are assembled and instructed, infirm or disabled soldiers are taken care of, and all the wants of the regiment are provided for.


desert ::: n. --> That which is deserved; the reward or the punishment justly due; claim to recompense, usually in a good sense; right to reward; merit.
A deserted or forsaken region; a barren tract incapable of supporting population, as the vast sand plains of Asia and Africa are destitute and vegetation.
A tract, which may be capable of sustaining a population, but has been left unoccupied and uncultivated; a wilderness; a solitary


deservedly ::: adv. --> According to desert (whether good or evil); justly.

deserve ::: v. t. --> To earn by service; to be worthy of (something due, either good or evil); to merit; to be entitled to; as, the laborer deserves his wages; a work of value deserves praise.
To serve; to treat; to benefit. ::: v. i. --> To be worthy of recompense; -- usually with ill or with


Desire-soiil ::: The vital with its mixed aspirations, desires, hungers of all kinds, good and bad, its emotions, finer and grosser, or sensational urges crossed by the mind’s idealismgs and psychic stresses.

desire ::: v. t. --> To long for; to wish for earnestly; to covet.
To express a wish for; to entreat; to request.
To require; to demand; to claim.
To miss; to regret.
The natural longing that is excited by the enjoyment or the thought of any good, and impels to action or effort its continuance or possession; an eager wish to obtain or enjoy.
An expressed wish; a request; petition.


destitute of useful qualities; serving no good end or profitable purpose; not answering or promoting the proposed or desired end; unserviceable, ineffectual.

destruction ::: “Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” Letters on Yoga

detraction ::: n. --> A taking away or withdrawing.
The act of taking away from the reputation or good name of another; a lessening or cheapening in the estimation of others; the act of depreciating another, from envy or malice; calumny.


devastation ::: n. --> The act of devastating, or the state of being devastated; a laying waste.
Waste of the goods of the deceased by an executor or administrator.


devata ::: n. --> A deity; a divine being; a good spirit; an idol.

dilapidate ::: v. t. --> To bring into a condition of decay or partial ruin, by misuse or through neglect; to destroy the fairness and good condition of; -- said of a building.
To impair by waste and abuse; to squander. ::: v. i. --> To get out of repair; to fall into partial ruin; to


disadvantage ::: n. --> Deprivation of advantage; unfavorable or prejudicial quality, condition, circumstance, or the like; that which hinders success, or causes loss or injury.
Loss; detriment; hindrance; prejudice to interest, fame, credit, profit, or other good. ::: v. t.


disaffection ::: n. --> State of being disaffected; alienation or want of affection or good will, esp. toward those in authority; unfriendliness; dislike.
Disorder; bad constitution.


disclaunder ::: v. t. --> To injure one&

discommend ::: v. t. --> To mention with disapprobation; to blame; to disapprove.
To expose to censure or ill favor; to put out of the good graces of any one.


discourteous ::: a. --> Uncivil; rude; wanting in courtesy or good manners; uncourteous.

disorderly ::: a. --> Not in order; marked by disorder; disarranged; immethodical; as, the books and papers are in a disorderly state.
Not acting in an orderly way, as the functions of the body or mind.
Not complying with the restraints of order and law; tumultuous; unruly; lawless; turbulent; as, disorderly people; disorderly assemblies.
Offensive to good morals and public decency;


dispensation ::: n. --> The act of dispensing or dealing out; distribution; often used of the distribution of good and evil by God to man, or more generically, of the acts and modes of his administration.
That which is dispensed, dealt out, or appointed; that which is enjoined or bestowed
A system of principles, promises, and rules ordained and administered; scheme; economy; as, the Patriarchal, Mosaic, and Christian dispensations.


disreputation ::: n. --> Loss or want of reputation or good name; dishonor; disrepute; disesteem.

distinction ::: n. --> A marking off by visible signs; separation into parts; division.
The act of distinguishing or denoting the differences between objects, or the qualities by which one is known from others; exercise of discernment; discrimination.
That which distinguishes one thing from another; distinguishing quality; sharply defined difference; as, the distinction between real and apparent good.


distrainor ::: n. --> One who distrains; the party distraining goods or chattels.

distrain ::: v. t. --> To press heavily upon; to bear down upon with violence; hence, to constrain or compel; to bind; to distress, torment, or afflict.
To rend; to tear.
To seize, as a pledge or indemnification; to take possession of as security for nonpayment of rent, the reparation of an injury done, etc.; to take by distress; as, to distrain goods for rent, or of an amercement.


distringas ::: n. --> A writ commanding the sheriff to distrain a person by his goods or chattels, to compel a compliance with something required of him.

ditheism ::: n. --> The doctrine of those who maintain the existence of two gods or of two original principles (as in Manicheism), one good and one evil; dualism.

divine ::: adj. **1. Of or pertaining to God or the Supreme Being. 2. Of, relating to, emanating from, or being the expression of a deity. 3. Being in the service or worship of a deity; sacred. 4. Heavenly, celestial. 5. Supremely good or beautiful; magnificent. diviner, divinest, divinely, half-divine. v. 6. To perceive by intuition or insight. divines, divined, divining.**

docket ::: n. --> A small piece of paper or parchment, containing the heads of a writing; a summary or digest.
A bill tied to goods, containing some direction, as the name of the owner, or the place to which they are to be sent; a label.
An abridged entry of a judgment or proceeding in an action, or register or such entries; a book of original, kept by clerks of courts, containing a formal list of the names of parties, and minutes of the proceedings, in each case in court.


doing ::: p. pr. & vb. n. --> of Do ::: n. --> Anything done; a deed; an action good or bad; hence, in the plural, conduct; behavior. See Do.

dolly varden ::: --> A character in Dickens&

do-naught ::: n. --> A lazy, good-for-nothing fellow.

doubly ::: adv. --> In twice the quantity; to twice the degree; as, doubly wise or good; to be doubly sensible of an obligation.
Deceitfully.


dowry ::: n. --> A gift; endowment.
The money, goods, or estate, which a woman brings to her husband in marriage; a bride&


drawer ::: n. --> One who, or that which, draws
One who draws liquor for guests; a waiter in a taproom.
One who delineates or depicts; a draughtsman; as, a good drawer.
One who draws a bill of exchange or order for payment; -- the correlative of drawee.
That which is drawn
A sliding box or receptacle in a case, which is opened by


dreamer ::: n. --> One who dreams.
A visionary; one lost in wild imaginations or vain schemes of some anticipated good; as, a political dreamer.


dress goods ::: --> A term applied to fabrics for the gowns of women and girls; -- most commonly to fabrics of mixed materials, but also applicable to silks, printed linens, and calicoes.

dry goods ::: --> A commercial name for textile fabrics, cottons, woolens, linen, silks, laces, etc., -- in distinction from groceries.

dualism ::: n. --> State of being dual or twofold; a twofold division; any system which is founded on a double principle, or a twofold distinction
A view of man as constituted of two original and independent elements, as matter and spirit.
A system which accepts two gods, or two original principles, one good and the other evil.
The doctrine that all mankind are divided by the arbitrary decree of God, and in his eternal foreknowledge, into two classes, the


dutiable ::: a. --> Subject to the payment of a duty; as dutiable goods.

early ::: adv. --> Soon; in good season; seasonably; betimes; as, come early.
In advance of the usual or appointed time; in good season; prior in time; among or near the first; -- opposed to late; as, the early bird; an early spring; early fruit.
Coming in the first part of a period of time, or among the first of successive acts, events, etc.


easter ::: n. --> An annual church festival commemorating Christ&

eating ::: p. pr. & vb. n. --> of Eat ::: n. --> The act of tasking food; the act of consuming or corroding.
Something fit to be eaten; food; as, a peach is good eating.


edition ::: n. --> A literary work edited and published, as by a certain editor or in a certain manner; as, a good edition of Chaucer; Chalmers&

effeminate ::: a. --> Having some characteristic of a woman, as delicacy, luxuriousness, etc.; soft or delicate to an unmanly degree; womanish; weak.
Womanlike; womanly; tender; -- in a good sense. ::: v. t. --> To make womanish; to make soft and delicate; to


egregious ::: a. --> Surpassing; extraordinary; distinguished (in a bad sense); -- formerly used with words importing a good quality, but now joined with words having a bad sense; as, an egregious rascal; an egregious ass; an egregious mistake.

eking ::: p. pr. & vb. n. --> of Eke ::: v. t. --> A lengthening or filling piece to make good a deficiency in length.
The carved work under the quarter piece at the aft part of the quarter gallery.


elegant ::: a. --> Very choice, and hence, pleasing to good taste; characterized by grace, propriety, and refinement, and the absence of every thing offensive; exciting admiration and approbation by symmetry, completeness, freedom from blemish, and the like; graceful; tasteful and highly attractive; as, elegant manners; elegant style of composition; an elegant speaker; an elegant structure.
Exercising a nice choice; discriminating beauty or sensitive to beauty; as, elegant taste.


elegit ::: n. --> A judicial writ of execution, by which a defendant&

elevator ::: n. --> One who, or that which, raises or lifts up anything
A mechanical contrivance, usually an endless belt or chain with a series of scoops or buckets, for transferring grain to an upper loft for storage.
A cage or platform and the hoisting machinery in a hotel, warehouse, mine, etc., for conveying persons, goods, etc., to or from different floors or levels; -- called in England a lift; the cage or platform itself.


eloign ::: v. t. --> To remove afar off; to withdraw.
To convey to a distance, or beyond the jurisdiction, or to conceal, as goods liable to distress.


embargo ::: n. --> An edict or order of the government prohibiting the departure of ships of commerce from some or all of the ports within its dominions; a prohibition to sail. ::: v. t. --> To lay an embargo on and thus detain; to prohibit from leaving port; -- said of ships, also of commerce and goods.

embouchure ::: n. --> The mouth of a river; also, the mouth of a cannon.
The mouthpiece of a wind instrument.
The shaping of the lips to the mouthpiece; as, a flute player has a good embouchure.


EMOTION, Emotion h a good element in yoga ; but emo- tional desire becomes easily a cause of perturbation and an obstacle. Turn your emotions towards the Divine, aspire for their purification ; they will then become a help and no longer a cause of suffering.

"Emotion is a good element in yoga; but emotional desire becomes easily a cause of perturbation and an obstacle. Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering.” Letters on Yoga*

“Emotion is a good element in yoga; but emotional desire becomes easily a cause of perturbation and an obstacle. Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering.” Letters on Yoga

emplaster ::: n. --> See Plaster.
To plaster over; to cover over so as to present a good appearance.


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

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

emulate ::: a. --> Striving to excel; ambitious; emulous. ::: v. t. --> To strive to equal or to excel in qualities or actions; to imitate, with a view to equal or to outdo, to vie with; to rival; as, to emulate the good and the great.

engrossment ::: n. --> The act of engrossing; as, the engrossment of a deed.
That which has been engrossed, as an instrument, legislative bill, goods, etc.


enjoy ::: v. t. --> To take pleasure or satisfaction in the possession or experience of; to feel or perceive with pleasure; to be delighted with; as, to enjoy the dainties of a feast; to enjoy conversation.
To have, possess, and use with satisfaction; to occupy or have the benefit of, as a good or profitable thing, or as something desirable; as, to enjoy a free constitution and religious liberty.
To have sexual intercourse with.


enliven ::: v. t. --> To give life, action, or motion to; to make vigorous or active; to excite; to quicken; as, fresh fuel enlivens a fire.
To give spirit or vivacity to; to make sprightly, gay, or cheerful; to animate; as, mirth and good humor enliven a company; enlivening strains of music.


entrepot ::: n. --> A warehouse; a magazine for depositing goods, stores, etc.; a mart or place where merchandise is deposited; as, an entrepot for shipping goods in transit.

envelop ::: v. t. --> To put a covering about; to wrap up or in; to inclose within a case, wrapper, integument or the like; to surround entirely; as, to envelop goods or a letter; the fog envelops a ship. ::: n. --> That which envelops, wraps up, encases, or surrounds; a wrapper; an inclosing cover; esp., the cover or wrapper of a document,

envious ::: a. --> Malignant; mischievous; spiteful.
Feeling or exhibiting envy; actuated or directed by, or proceeding from, envy; -- said of a person, disposition, feeling, act, etc.; jealously pained by the excellence or good fortune of another; maliciously grudging; -- followed by of, at, and against; as, an envious man, disposition, attack; envious tongues.
Inspiring envy.
Excessively careful; cautious.


envy ::: n. --> Malice; ill will; spite.
Chagrin, mortification, discontent, or uneasiness at the sight of another&


enzyme ::: n. --> An unorganized or unformed ferment, in distinction from an organized or living ferment; a soluble, or chemical, ferment. Ptyalin, pepsin, diastase, and rennet are good examples of enzymes.

epicurean ::: a. --> Pertaining to Epicurus, or following his philosophy.
Given to luxury; adapted to luxurious tastes; luxurious; pertaining to good eating. ::: n. --> A follower or Epicurus.
One given to epicurean indulgence.


escapade ::: n. --> The fling of a horse, or ordinary kicking back of his heels; a gambol.
Act by which one breaks loose from the rules of propriety or good sense; a freak; a prank.


estimable ::: a. --> Capable of being estimated or valued; as, estimable damage.
Valuable; worth a great price.
Worth of esteem or respect; deserving our good opinion or regard. ::: n.


estimate ::: v. t. --> To judge and form an opinion of the value of, from imperfect data, -- either the extrinsic (money), or intrinsic (moral), value; to fix the worth of roughly or in a general way; as, to estimate the value of goods or land; to estimate the worth or talents of a person.
To from an opinion of, as to amount,, number, etc., from imperfect data, comparison, or experience; to make an estimate of; to calculate roughly; to rate; as, to estimate the cost of a trip, the


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

". . . ethics must eventually perceive that the law of good which it seeks is the law of God.” The Synthesis of Yoga*

“… ethics must eventually perceive that the law of good which it seeks is the law of God.” The Synthesis of Yoga

etiquette ::: n. --> The forms required by good breeding, or prescribed by authority, to be observed in social or official life; observance of the proprieties of rank and occasion; conventional decorum; ceremonial code of polite society.

eu ::: --> A prefix used frequently in composition, signifying well, good, advantageous; -- the opposite of dys-.

euchymy ::: n. --> A good state of the blood and other fluids of the body.

eudaemon ::: n. --> A good angel.

eupepsy ::: n. --> Soundness of the nutritive or digestive organs; good concoction or digestion; -- opposed to dyspepsia.

eupeptic ::: a. --> Of or pertaining to good digestion; easy of digestion; having a good digestion; as, eupeptic food; an eupeptic man.

eutaxy ::: n. --> Good or established order or arrangement.

evangel ::: good news or tidings.

evangel ::: n. --> Good news; announcement of glad tidings; especially, the gospel, or a gospel.

evangile ::: n. --> Good tidings; evangel.

evectics ::: n. --> The branch of medical science which teaches the method of acquiring a good habit of body.

event ::: n. --> That which comes, arrives, or happens; that which falls out; any incident, good or bad.
An affair in hand; business; enterprise.
The consequence of anything; the issue; conclusion; result; that in which an action, operation, or series of operations, terminates. ::: v. t.


Every action of man is full of ego — the good ones as well as the bad, his humility as much as his pride, his virtues as much as his vices.

evil ::: a. --> Having qualities tending to injury and mischief; having a nature or properties which tend to badness; mischievous; not good; worthless or deleterious; poor; as, an evil beast; and evil plant; an evil crop.
Having or exhibiting bad moral qualities; morally corrupt; wicked; wrong; vicious; as, evil conduct, thoughts, heart, words, and the like.
Producing or threatening sorrow, distress, injury, or


EVIL. ::: In God's providence there is no evil, but only good or its preparation.

evil ::: n. 1. Morally bad or wrong; wicked, sinful, as opposed to good. 2. Anything causing injury or harm. Evil, evil"s, Evil"s. adj. 3. Characterized by or indicating future misfortune; ominous; disastrous. 4. Harmful; injurious. 5. Boding ill.

exceed ::: v. t. --> To go beyond; to proceed beyond the given or supposed limit or measure of; to outgo; to surpass; -- used both in a good and a bad sense; as, one man exceeds another in bulk, stature, weight, power, skill, etc.; one offender exceeds another in villainy; his rank exceeds yours. ::: v. i.

excellence ::: n. --> The quality of being excellent; state of possessing good qualities in an eminent degree; exalted merit; superiority in virtue.
An excellent or valuable quality; that by which any one excels or is eminent; a virtue.
A title of honor or respect; -- more common in the form excellency.


excellent ::: a. --> Excelling; surpassing others in some good quality or the sum of qualities; of great worth; eminent, in a good sense; superior; as, an excellent man, artist, citizen, husband, discourse, book, song, etc.; excellent breeding, principles, aims, action.
Superior in kind or degree, irrespective of moral quality; -- used with words of a bad significance. ::: adv.


excel ::: to be outstandingly good or proficient excels.

excel ::: v. t. --> To go beyond or surpass in good qualities or laudable deeds; to outdo or outgo, in a good sense.
To exceed or go beyond; to surpass. ::: v. i. --> To surpass others in good qualities, laudable actions, or acquirements; to be distinguished by superiority; as, to excel in


excuss ::: v. t. --> To shake off; to discard.
To inspect; to investigate; to decipher.
To seize and detain by law, as goods.


exempt ::: a. --> Cut off; set apart.
Extraordinary; exceptional.
Free, or released, from some liability to which others are subject; excepted from the operation or burden of some law; released; free; clear; privileged; -- (with from): not subject to; not liable to; as, goods exempt from execution; a person exempt from jury service.
To remove; to set apart.
To release or deliver from some liability which others are


exhilarate ::: v. t. --> To make merry or jolly; to enliven; to animate; to gladden greatly; to cheer; as, good news exhilarates the mind; wine exhilarates a man. ::: v. i. --> To become joyous.

exhortation ::: n. --> The act of practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable.
Language intended to incite and encourage; advice; counsel; admonition.


exhort ::: v. t. --> To incite by words or advice; to animate or urge by arguments, as to a good deed or laudable conduct; to address exhortation to; to urge strongly; hence, to advise, warn, or caution. ::: v. i. --> To deliver exhortation; to use words or arguments to incite to good deeds.

expectant ::: a. --> Waiting in expectation; looking for
waiting for the efforts of nature, with little active treatment. ::: n. --> One who waits in expectation; one held in dependence by hope of receiving some good.


expectation ::: n. --> The act or state of expecting or looking forward to an event as about to happen.
That which is expected or looked for.
The prospect of the future; grounds upon which something excellent is expected to happen; prospect of anything good to come, esp. of property or rank.
The value of any chance (as the prospect of prize or property) which depends upon some contingent event. Expectations are


expect ::: v. t. --> To wait for; to await.
To look for (mentally); to look forward to, as to something that is believed to be about to happen or come; to have a previous apprehension of, whether of good or evil; to look for with some confidence; to anticipate; -- often followed by an infinitive, sometimes by a clause (with, or without, that); as, I expect to receive wages; I expect that the troops will be defeated.
To wait; to stay.


exporter ::: n. --> One who exports; the person who sends goods or commodities to a foreign country, in the way of commerce; -- opposed to importer.

export ::: v. t. --> To carry away; to remove.
To carry or send abroad, or out of a country, especially to foreign countries, as merchandise or commodities in the way of commerce; -- the opposite of import; as, to export grain, cotton, cattle, goods, etc. ::: n.


expose ::: v. t. --> To set forth; to set out to public view; to exhibit; to show; to display; as, to expose goods for sale; to expose pictures to public inspection.
To lay bare; to lay open to attack, danger, or anything objectionable; to render accessible to anything which may affect, especially detrimentally; to make liable; as, to expose one&


exquisite ::: a. --> Carefully selected or sought out; hence, of distinguishing and surpassing quality; exceedingly nice; delightfully excellent; giving rare satisfaction; as, exquisite workmanship.
Exceeding; extreme; keen; -- used in a bad or a good sense; as, exquisite pain or pleasure.
Of delicate perception or close and accurate discrimination; not easy to satisfy; exact; nice; fastidious; as, exquisite judgment, taste, or discernment.


extra ::: a. --> Beyond what is due, usual, expected, or necessary; additional; supernumerary; also, extraordinarily good; superior; as, extra work; extra pay. ::: n. --> Something in addition to what is due, expected, or customary; something in addition to the regular charge or compensation,

exuberant ::: a. --> Characterized by abundance or superabundance; plenteous; rich; overflowing; copious or excessive in production; as, exuberant goodness; an exuberant intellect; exuberant foliage.

facetious ::: a. --> Given to wit and good humor; merry; sportive; jocular; as, a facetious companion.
Characterized by wit and pleasantry; exciting laughter; as, a facetious story or reply.


facient ::: n. --> One who does anything, good or bad; a doer; an agent.
One of the variables of a quantic as distinguished from a coefficient.
The multiplier.


facile ::: a. --> Easy to be done or performed: not difficult; performable or attainable with little labor.
Easy to be surmounted or removed; easily conquerable; readily mastered.
Easy of access or converse; mild; courteous; not haughty, austere, or distant; affable; complaisant.
Easily persuaded to good or bad; yielding; ductile to a fault; pliant; flexible.


faction ::: n. --> One of the divisions or parties of charioteers (distinguished by their colors) in the games of the circus.
A party, in political society, combined or acting in union, in opposition to the government, or state; -- usually applied to a minority, but it may be applied to a majority; a combination or clique of partisans of any kind, acting for their own interests, especially if greedy, clamorous, and reckless of the common good.
Tumult; discord; dissension.


factious ::: a. --> Given to faction; addicted to form parties and raise dissensions, in opposition to government or the common good; turbulent; seditious; prone to clamor against public measures or men; -- said of persons.
Pertaining to faction; proceeding from faction; indicating, or characterized by, faction; -- said of acts or expressions; as, factious quarrels.


factor ::: n. --> One who transacts business for another; an agent; a substitute; especially, a mercantile agent who buys and sells goods and transacts business for others in commission; a commission merchant or consignee. He may be a home factor or a foreign factor. He may buy and sell in his own name, and he is intrusted with the possession and control of the goods; and in these respects he differs from a broker.
A steward or bailiff of an estate.
One of the elements or quantities which, when multiplied


factory ::: n. --> A house or place where factors, or commercial agents, reside, to transact business for their employers.
The body of factors in any place; as, a chaplain to a British factory.
A building, or collection of buildings, appropriated to the manufacture of goods; the place where workmen are employed in fabricating goods, wares, or utensils; a manufactory; as, a cotton factory.


fairy ::: n. --> Enchantment; illusion.
The country of the fays; land of illusions.
An imaginary supernatural being or spirit, supposed to assume a human form (usually diminutive), either male or female, and to meddle for good or evil in the affairs of mankind; a fay. See Elf, and Demon.
An enchantress.


fallowness ::: n. --> A well or opening, through the successive floors of a warehouse or manufactory, through which goods are raised or lowered.

famous ::: a. --> Celebrated in fame or public report; renowned; mach talked of; distinguished in story; -- used in either a good or a bad sense, chiefly the former; often followed by for; as, famous for erudition, for eloquence, for military skill; a famous pirate.

fare ::: n. --> To go; to pass; to journey; to travel.
To be in any state, or pass through any experience, good or bad; to be attended with any circummstances or train of events, fortunate or unfortunate; as, he fared well, or ill.
To be treated or entertained at table, or with bodily or social comforts; to live.
To happen well, or ill; -- used impersonally; as, we shall see how it will fare with him.


farewell ::: interj. --> Go well; good-by; adieu; -- originally applied to a person departing, but by custom now applied both to those who depart and those who remain. It is often separated by the pronoun; as, fare you well; and is sometimes used as an expression of separation only; as, farewell the year; farewell, ye sweet groves; that is, I bid you farewell. ::: n.

farsighted ::: a. --> Seeing to great distance; hence, of good judgment regarding the remote effects of actions; sagacious.
Hypermetropic.


fashion ::: n. --> The make or form of anything; the style, shape, appearance, or mode of structure; pattern, model; as, the fashion of the ark, of a coat, of a house, of an altar, etc.; workmanship; execution.
The prevailing mode or style, especially of dress; custom or conventional usage in respect of dress, behavior, etiquette, etc.; particularly, the mode or style usual among persons of good breeding; as, to dress, dance, sing, ride, etc., in the fashion.


favor ::: n. --> Kind regard; propitious aspect; countenance; friendly disposition; kindness; good will.
The act of countenancing, or the condition of being countenanced, or regarded propitiously; support; promotion; befriending.
A kind act or office; kindness done or granted; benevolence shown by word or deed; an act of grace or good will, as distinct from justice or remuneration.


feature ::: n. --> The make, form, or outward appearance of a person; the whole turn or style of the body; esp., good appearance.
The make, cast, or appearance of the human face, and especially of any single part of the face; a lineament. (pl.) The face, the countenance.
The cast or structure of anything, or of any part of a thing, as of a landscape, a picture, a treaty, or an essay; any marked peculiarity or characteristic; as, one of the features of the


felicitous ::: 1. Marked by happiness or good fortune. 2. Exhibiting an agreeably appropriate manner or style. felicitously

felicity ::: n. --> The state of being happy; blessedness; blissfulness; enjoyment of good.
That which promotes happiness; a successful or gratifying event; prosperity; blessing.
A pleasing faculty or accomplishment; as, felicity in painting portraits, or in writing or talking.


fellow ::: n. --> A companion; a comrade; an associate; a partner; a sharer.
A man without good breeding or worth; an ignoble or mean man.
An equal in power, rank, character, etc.
One of a pair, or of two things used together or suited to each other; a mate; the male.
A person; an individual.
In the English universities, a scholar who is appointed to


felony ::: n. --> An act on the part of the vassal which cost him his fee by forfeiture.
An offense which occasions a total forfeiture either lands or goods, or both, at the common law, and to which capital or other punishment may be added, according to the degree of guilt.
A heinous crime; especially, a crime punishable by death or imprisonment.


FEVER. ::: Fever is of course more often than not a struggle of the body to fight out impurities that have got in, but some- times the remedy is as bad if not worse than the disease. It is the same with the dilficuUtes ; an illness sometimes results In a throwing out of some impurities but it can also do more harm than good.

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

fn yoga one uses the inner will and compels the vital to sub- mit itself to tapasyS so that it may become calm, strong, obe- dient— or else calls down the calm from above obliging the vital to renounce desire and become quiet and receptive. The vital is a good instrument but a bad master. If you allow it to follow its likes and dislikes, its fancies, its desires, its bad habits, it becomes your master and peace and happiness are no longer possible. It becomes not your instrument or the instrument of the Divine Shakli, but of any force of the Ignorance or even any hostile force that is able to seize and use it.

folly ::: 1. Lack of good sense, understanding, or foresight. 2. An act or instance of foolishness. follies.

foolish ::: lacking or exhibiting a lack of good sense or judgment; silly.

"For good is all that helps the individual and the world towards their divine fullness, and evil is all that retards or breaks up that increasing perfection.” The Synthesis of Yoga ::: *goodness.

“For good is all that helps the individual and the world towards their divine fullness, and evil is all that retards or breaks up that increasing perfection.” The Synthesis of Yoga

  "For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings. The heart"s faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world.” *The Synthesis of Yoga

“For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings. The heart’s faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world.” The Synthesis of Yoga

fortunate ::: 1. Possessing good luck; lucky. 2. Bringing something good and unforeseen; auspicious.

fruitful ::: 1. Producing good results; beneficial. 2. Producing an abundant growth, as of fruit.

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

GOOD AND BAD. ::: It is what turns you tow-ards the Divine that must be accepted as good for you ; all is bad for you that turns you away from the Divine.

GOOD. ::: The highest good is both in its nature and inner effect tlic highest bliss.

Grace intervenes, and also, after U has intervened, one has still to put in a good deal of work to keep and develop what one has got.

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

guide ::: “The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness.” The Life Divine

hardiest ::: being in robust and sturdy good health.

Hathayoga with its physical material, first to purify and to tran- quillisc. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed ; for the lord, the Purusha, is subjected to his ministers the facul- ties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Suarajya. self-rule, must be sub- stituted for this subjection. Fits!, therefore, the powers of ordei must be helped to overcome the powers of disorder. The pre- liminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless move- ments that indulge the lower nervous being. By the practice of

He slays his happiness and others’ good.

history ::: “History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” The Human Cycle etc.

II is there that habitual movements, mental and vital, arc stored and from there they come up into the waking mind. Driven out, of the upper consciousness, it is in this cavern of the Pam’s that they take refuge. No longer fllJowed to emerge freely in the waking state, they come up in sleep as dreams. It is when they arc cleared out ol the sub^nscient, their very seeds killed by the enlightening of these hidden layers, Chat they cease for good.

indifferent ::: 1. Having no marked feeling for or against. 2. Without interest or feeling in regard to something; unbiased, impartial, neutral; fair; unconcerned, unmoved, apathetic. 3. Being neither good nor bad; neutral.

"In fact ethics is not in its essence a calculation of good and evil in the action or a laboured effort to be blameless according to the standards of the world, — those are only crude appearances, — it is an attempt to grow into the divine nature.” The Human Cycle

“In fact ethics is not in its essence a calculation of good and evil in the action or a laboured effort to be blameless according to the standards of the world,—those are only crude appearances,—it is an attempt to grow into the divine nature.” The Human Cycle

"In God"s providence there is no evil, but only good or its preparation.” Essays Divine and Human

“In God’s providence there is no evil, but only good or its preparation.” Essays Divine and Human

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

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


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

In yoga one uses the lance wiU and compels the vital to sub- mit itself to lapasi-a so that It may become calm, strong, obe- dient— or else calls down the calm from above obliging the vital to renounce desire and become quiet and receptive. The vital is a good instrument but a bad master- If you allow it to follow its likes and dislikes, its fancies, its desires, its bad habits, it becomes your master and peace and happiness are no longer possible. It becomes not your instrument or the instrument of the Divine Shakti, but of any force of the Ignorance or even any hostile force that is able to seize and use it.

In your personal use of money look on all you have or get or bring as the Mother's. Make no demand but accept what you receive from her and use it for the purposes for which it is given to you. Be entirely selfless, entirely scrupulous, exact, careful in detail, a good trustee always consider that U is her posses- sions and not your own that you are handling. On the other hand, what you receive for her lay religiously before her ; turn nothing to your own or anybody else’s purpose.

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

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

It very often happens that when there is an exceptional power in the nature, there is found in the exterior being some contrary element which opens it to a quite opposite influence. It is this that makes the endeavour after a spiritual life so often a difficult struggle ; but the existence of this kind of contradiction even in an intense form does not make that life impossible. Doubt, struggle, efforts and failures, lapses, alternations of happy and unhappy or good and bad conditions, states of light and stales of darkness are the common lot of human beings. They are not created by yoga or by the effort after perfection ; only, in yoga one becomes conscious of their movements and their causes instead of feeling them blindly, and in the end one makes one’s way out of them into a clearer and happier consciousness.

joy ::: n. 1. The emotion of great delight or happiness caused by something exceptionally good or satisfying; keen pleasure; elation. 2. A state of happiness or felicity. joys, joyless, joylessness, joy-glow, soul-joy. v. 3. To feel happiness or joy. **joys, joyed.

Jupiter is usually thought to have originated as a sky god. His identifying implement is the thunderbolt, and his primary sacred animal is the eagle,[1] which held precedence over other birds in the taking of auspices[2] and became one of the most common symbols of the Roman army (see Aquila). The two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins.[3] As the sky-god, he was a divine witness to oaths, the sacred trust on which justice and good government depend. Many of his functions were focused on the Capitoline (“Capitol Hill”), where the citadel was located. He was the chief deity of the early Capitoline Triad with Mars and Quirinus.[4] In the later Capitoline Triad, he was the central guardian of the state with Juno and Minerva. His sacred tree was the oak.

KEYS OF YOGA. ::: There Is above us, above the conscious- ness in the physical body, a great supporting extension as it were ot peace, light, power, joy — we can become aware of it, and bring It down into the physical consciousness ; and that, at first for a time, afterwards more frequently and for a longer time, in the end for good, can remain and change the whole basis of our daily consciousness. Even before we are aware ' of it above, »‘c can feel it coming down and entering into us.

kind ::: of a good, benevolent nature.

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

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

:::   "Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment." War and Self-Determination

“Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment.” War and Self-Determination

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

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

not wise; imprudent; lacking in good sense or judgement.

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

Oversoul ::: We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance, luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery. We become aware, in a certain experience, of a range of being superconscient to all these three, aware too of something, a supreme highest Reality sustaining and exceeding them all, which humanity speaks of vaguely as Spirit, God, the Oversoul: from these superconscient ranges we have visitations and in our highest being we tend towards them and to that supreme Spirit. There is then in our total range of existence a superconscience as well as a subconscience and inconscience, overarching and perhaps enveloping our subliminal and our waking selves, but unknown to us, seemingly unattainable and incommunicable.

perverse ::: 1. Directed away from what is right or good; perverted. 2. Obstinately persisting in an error or fault; wrongly self-willed or stubborn. perversity, Perversity.

"Pity is sometimes a good substitute for love; but it is always no more than a substitute.” Essays Divine and Human

“Pity is sometimes a good substitute for love; but it is always no more than a substitute.” Essays Divine and Human

plundered ::: robbed of goods by force, esp. in time of war; pillaged.

pride ::: “Pride is only one form of ego—there are ten thousand others. Every action of man is full of ego—the good ones as well as the bad, his humility as much as his pride, his virtues as much as his vices.” Letters on Yoga

profiteers ::: those who make excessive profits on goods in short supply.

Purani: “He [Sri Aurobindo] does the same [improving spontaneously upon the original in the alchemy of his poetical process] with several Vedic symbols which he employs. It [gold-horned herds] indicates the descent of the ‘gold-horned’ Cows—symbolising the richly-laden Rays of Knowledge—into the Inconscient of the earth, its ‘cave-heart’. Generally in the Veda the action is that of breaking open the Cave of the inconscient and releasing the pen of Cows, the imprisoned Rays of Life for the conscious possessions by the seeker. Here is how a Vedic hymn speaks about it: ‘They drove upwards, the luminous ones,—the good milch-cows, in their stone-pen within the hiding cave.’ Rig Veda IV, 1-13. One sees in Savitri the process reversed and the Master’s vision lays open the original act of involution of the Light into the darkness of the Inconscient.” Sri Aurobindo’s”Savitri”: An Approach and a Study.

rare ::: 1. Sparse; infrequent. 2. Infrequently occurring; uncommon. 3. Exhibiting uncommon excellence; superlatively good or fine. rarer, rarest.

Recovery from illnesses ::: Care should be taken of the body, certainly, the care that is needed for its good condition, rest, sleep, proper food, sufficient exercise, what is not good is too much preoccupation with it, anxiety, despondency in the illness etc., for these things only favour the prolongation of ill-health or weakness.

Religion in India is a still more plastic term and may mean anything from the heights of Yoga to strangling your fellowman and relieving him of the worldly goods he may happen to be carrying with him. It would therefore take too long to enumerate everything that can be included in Indian religion. Briefly, however, it is Dharma or living religiously, the whole life being governed by religion.” From an unpublished essay

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

resiled ::: “It is a perfectly good English word, meaning originally to leap back, rebound (like an elastic)—so to draw back from, recoil, retreat (in military language it means to fall back from a position gained or to one’s original position): but it is specially used for withdrawing from a contract, agreement, previous statement.” Letters on Savitri.

resiled ::: Sri Aurobindo: "It is a perfectly good English word, meaning originally to leap back, rebound (like an elastic) — so to draw back from, recoil, retreat (in military language it means to fall back from a position gained or to one"s original position): but it is specially used for withdrawing from a contract, agreement, previous statement.” Letters on Savitri.

restored to freshness of appearance or good condition; polished; gave a new look to.

right ::: n. 1. Something that is due to a person or governmental body by law, tradition, or nature. 2. That which is morally, legally, or ethically proper. 3. A moral, ethical, or legal principle considered as an underlying cause of truth, justice, morality, or ethics. 4. That which is in accord with fact, reason, propriety, the correct way of thinking, etc. 5. A just or legal claim or title. 6. The side that is normally opposite to that where the heart is; the direction towards that side. 7. in (one"s, it"s) own right. By reason of one"s own ability, ownership, etc.; in or of oneself, as independent of others. Right, right"s. *adj. *8. In accordance with what is good, proper, or just.

Robbers ; Vital beings who come to steal away the good condition or else to steal the gains of the s5dban3.

saint ::: a person of exceptional holiness or goodness.

sake ::: purpose or motive, esp. for the advantage of or good of.

SATSANGA. ::: The communion with the good. ,

SATTVA. ::: Prindple of assimilation, equilibrium and har- mony ; force of equilibrium, translates in quality as good and harmony and happiness and Kghf ; the quality that illumines ; one of the three gunas, fundamental qualities or modes of nature.

Sdtivic ego is the sense of goodness and virtue.

serviceable ::: capable of or ready for service; usable; capable of giving good service,; durable; useful.

Shruti: “Scavengers of goodness, agents of destruction and darkness.”

specious ::: 1. Having the ring of truth or plausibility but actually false. 2. Apparently good or right thought lacking real merit; superficially pleasing or plausible. 3. Plausible but false.

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

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

Sri Aurobindo: "Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga

Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.

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

Sri Aurobindo: "[‘Its passive flower of love and doom it gave."] Good Heavens! how did Gandhi come in there? Passion-flower, sir — passion, not passive.” Letters on Savitri [in reference to a typographical error]

Sri Aurobindo: “[‘Its passive flower of love and doom it gave.’] Good Heavens! how did Gandhi come in there? Passion-flower, sir—passion, not passive.” Letters on Savitri [in reference to a typographical error]

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

Sri Aurobindo: "Pride is only one form of ego — there are ten thousand others. Every action of man is full of ego — the good ones as well as the bad, his humility as much as his pride, his virtues as much as his vices.” *Letters on Yoga

Sri Aurobindo: "The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness.” *The Life Divine

Sri Aurobindo: "The robbers are as in the Veda vital beings who come to steal away the good condition or else to steal the gains of the sadhana.” Letters on Yoga

STRAIGHT ROAD. ::: Take the psychic attitude ; follow the stimght sunlit path, with the Divine openly and secretly upbear- ing you — if secretly, he will yet show himself in good lime.

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

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

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

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

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

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

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

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

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


SUBTLE FORCES. ::: There is such a thing as a willed use of any subtle force — it may be spiritual, mental or siral — to secure a particular result at some point in the world. Just as there arc waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there arc mind-waves, ihought*currcnts. waves of emotion, ~ for example, anger, sorrow, etc. — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invad> ing him. Influences good or bad can propagate themsefves in that way ::: chat can happen without Intention and naturally, but also a deliberate use can be made of them. There can also be a power- ful generation of force, spiritual or other. There can be too the use of the effective will or idea acting directly without the aid of any outward action, speech or other instrumentation which is not concrete in that sense, but is all the same effective.

" Suffering is not inflicted as a punishment for sin or for hostility — that is a wrong idea. Suffering comes like pleasure and good fortune as an inevitable part of life in the ignorance. The dualities of pleasure and pain, joy and grief, good fortune and ill-fortune are the inevitable results of the ignorance which separates us from our true consciousness and from the Divine. Only by coming back to it can we get rid of suffering. Karma from the past lives exists, much of what happens is due to it, but not all. For we can mend our karma by our own consciousness and efforts. But the suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine.” Letters on Yoga

“ Suffering is not inflicted as a punishment for sin or for hostility—that is a wrong idea. Suffering comes like pleasure and good fortune as an inevitable part of life in the ignorance. The dualities of pleasure and pain, joy and grief, good fortune and ill-fortune are the inevitable results of the ignorance which separates us from our true consciousness and from the Divine. Only by coming back to it can we get rid of suffering. Karma from the past lives exists, much of what happens is due to it, but not all. For we can mend our karma by our own consciousness and efforts. But the suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine.” Letters on Yoga

Tehmi: “The deathless rose is ideal beauty. The deathless flame symbolises the supreme good.”

Tehmi: “The Divine is the good shepherd.”

:::   "The ancient Vedanta presents us with . . . the conception and experience of Brahman as the one universal and essential fact and of the nature of Brahman as Sachchidananda [Existence, Consciousness, Bliss]. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting good.” The Life Divine

“The ancient Vedanta presents us with . . . the conception and experience of Brahman as the one universal and essential fact and of the nature of Brahman as Sachchidananda [Existence, Consciousness, Bliss]. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting good.” The Life Divine

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

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

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

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

them and has to aci upon them as an Influence rather than by its sovereign right of direct action ; its direct action becomes normal and preponderant only at a high stage of development or by yoga. A perception of inith which is inherent in the deepest substance of the consciousness, a sense of the good, true, beautiful, the Divine, is its privilege.

The need is to have an aspiration towards it, make the mind quiet so that what we call the opening is rendered possible. A quieted mind (not necessarily motionless or silent, though it is good if one can have that at will) and a persistent aspiration in the heart are the two main keys of the yoga.

theodicies ::: systems of the vindication of God"s goodness and justice in the face of the existence of evil.

“The robbers are as in the Veda vital beings who come to steal away the good condition or else to steal the gains of the sadhana.” Letters on Yoga

"The sense of free will, illusion or not, is a necessary machinery of the action of Nature, necessary for man during his progress, and it would be disastrous for him to lose it before he is ready for a higher truth. If it be said, as it has been said, that Nature deludes man to fulfil her behests and that the idea of a free individual will is the most powerful of these delusions, then it must also be said that the delusion is for his good and without it he could not rise to his full possibilities.” Essays on the Gita

“The sense of free will, illusion or not, is a necessary machinery of the action of Nature, necessary for man during his progress, and it would be disastrous for him to lose it before he is ready for a higher truth. If it be said, as it has been said, that Nature deludes man to fulfil her behests and that the idea of a free individual will is the most powerful of these delusions, then it must also be said that the delusion is for his good and without it he could not rise to his full possibilities.” Essays on the Gita

The sital is good when It is properly used ; it is a necessary instrument for action.

"The snake indicates an energy, sometimes a good one, more often a bad one (vital or hostile).” Letters on Yoga

“The snake indicates an energy, sometimes a good one, more often a bad one (vital or hostile).” Letters on Yoga

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

The vital is good when it is properly used ; it is a necessary instrument for action.

trade ::: n. 1. The act or an instance of buying and selling goods and services as a livelihood. v. 2. To give up in exchange for something else, esp. as a compromise. trades.

trafficker ::: one who promotes or exchanges goods or services for money. traffickers.

tried ::: thoroughly tested and proved to be good or trustworthy. (Sri Aurobindo employs the word as a n.) long-tried.

trim ::: in good order, arrangement, or appearance.

:::   "Universal forces means all forces good or bad, favourable or hostile, of light and darkness that move in the cosmos.” *Letters on Yoga

“Universal forces means all forces good or bad, favourable or hostile, of light and darkness that move in the cosmos.” Letters on Yoga

VAIRACYA. ::: A liberating distaste. The vaimgya of one who has tasted the world’s gifts or prizes but found them insufficient or tasteless and turns away towards a higher ideal or the vaiVngya of one who has done his part in life’s battles but seen that some- thing greater is demanded of the soul, is perfectly helpful and a good gate to the yoga.

vintage ::: 1. The yield of wine or grapes from a vineyard or district during one season. 2. An exceptionally fine wine from the crop of a good year. Also fig.

virtue ::: 1. The quality of doing what is right and avoiding what is wrong. 2. Moral excellence; goodness; righteousness. 3. A particular moral excellence; a good or admirable quality or property. An example or kind of moral excellence. virtues.

Vital love ::: It is the ordinary nature of vital love not to last or, if it tries to last, not to satisfy, because it is a passion which Nature has thrown in order to serve a temporary purpose ; it Is good enough therefore for a icmporary purpose and its normal tendency is to wane when It has sufficiently served

wasted ::: not used to good advantage; squandered; consumed or expended lavishly.

well ::: adv. 1. Indeed, certainly, assuredly; without doubt. 2. In a way appropriate to the facts or circumstances; fittingly, properly. 3. Skilfully or proficiently. 4. (usually used with auxiliaries) Suitably; fittingly. adj. 5. Satisfactory, pleasing, or good. 6. Proper; fitting.

"We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine

“We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine

When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first a neutral emptiness with nothing in it either good or bad, happy or unhappy, no impulse or movement. The neutral state is often or usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom.

woos ::: invites (consequences, whether good or bad) by one"s own action; courts.



QUOTES [831 / 831 - 1500 / 121567]


KEYS (10k)

   81 Sri Aurobindo
   60 Saint Thomas Aquinas
   33 The Mother
   27 Sri Ramakrishna
   18 Anonymous
   18 Swami Vivekananda
   17 Saint Augustine of Hippo
   10 Saint Padre Pio of Pietrelcina
   7 Sri Sarada Devi
   7 Marcus Aurelius
   7 Hermes
   7 Friedrich Nietzsche
   6 Tolstoi
   5 Thomas A Kempis
   5 Socrates
   5 Seneca
   5 Ramakrishna
   5 Dhammapada
   5 Sri Ramana Maharshi
   4 Voltaire
   4 Vivekananda
   4 Swami Turiyananda
   4 Ken Wilber
   4 Carl Jung
   3 SWAMI PREMANANDA
   3 Shaykh Mehmet Adil al-Haqqani Al-Naqshabandi
   3 Saint Leo the Great
   3 Saint John Chrysostom
   3 Peter J Carroll
   3 Mark Twain
   3 Manly P Hall
   3 Mahabharata
   3 Georg C Lichtenberg
   3 Fo-shu-hing-tsan-king
   3 C S Lewis
   3 Bill Hicks
   3 Athanasius
   3 Alfred North Whitehead
   3 Alan Watts
   3 Saint Teresa of Avila
   3 Saadi
   3 Abraham Maslow
   2 Zoroaster
   2 Winston Churchill
   2 The Buddha
   2 Terry Pratchett
   2 Tao Te Ching
   2 Swami Ramakrishnananda
   2 Swami Adbhutananda
   2 Sri Ramana Maharshi
   2 Sri Ramakrishna
   2 Simone Weil
   2 Sappho
   2 Sangiti Sutta
   2 Sakya Pandita
   2 Saint Therese of Lisieux
   2 Saint Gregory of Nyssa
   2 Saint Francis de Sales
   2 Saint Clement
   2 Saint Benedict of Nursia
   2 Rilke
   2 Ralph Waldo Emerson
   2 Origen
   2 Miyamoto Musashi
   2 MATA AMRITANANDAMAYI
   2 Marilyn Monroe
   2 Ludwig Wittgenstein
   2 Joseph Campbell
   2 Jordan Peterson
   2 John Steinbeck
   2 id
   2 Huineng
   2 Howard Gardner
   2 Gary Gygax
   2 Franz Kafka
   2 Francis Bacon
   2 Fo-sho-hing-tsan-king
   2 Epictetus
   2 C.S. Lewis
   2 Confucius
   2 Chi-king
   2 Carl Sagan
   2 Buddhist Texts
   2 Buddha
   2 Book of Wisdom
   2 Basil the Great
   2 Avesta: Vendidad
   2 Avesta
   2 Antoine the Healer
   2 Anguttara Nikaya
   2 Plotinus
   2 Plato
   2 Pierre Teilhard de Chardin
   2 Jetsun Milarepa
   2 Heraclitus
   2 Epictetus
   2 Aleister Crowley
   2 ?
   1 Yiddish Proverb
   1 Yeshe Tsogyal
   1 write or draw or build or sing or live as only you can. And I hope
   1 William Shakespeare
   1 William James
   1 William Gibson
   1 William Blake
   1 Wikipedia
   1 Von Balthasar
   1 Vivenkananda
   1 Vishnu Purana
   1 Vincent van Gogh
   1 Vernon Howard
   1 Ven. Mother Marie Josepha of Bourg (1788-1862)
   1 Venerable Barthalomew Holzhauser
   1 Velimir Khlebnikov
   1 Valmiki Jayanti
   1 Ubaydh Zakani (d.1371)
   1 Tsu King
   1 Totaku-ko-Nozagual (Lopok. Mexico.)
   1 Thomas Merton
   1 The Tibetan Book of Everyday Wisdom
   1 the slave of as many masters as he has vices.
   1 The Prophet Muhammad in Qushayri: al-Risalat al-Qushayriyy
   1 Theodore Dalrymple
   1 The Mother?
   1 The Lotus of the Good Law
   1 The Imam sent Halwa [sweets] to the slanderer and he said
   1 The Book of Thomas
   1 The Bhagavad Gita
   1 that engendered religion. A knowledge of the existence of something we cannot penetrate
   1 Teresa of Avila
   1 Taizan Maezumi
   1 Taigen Dan Leighton
   1 Swami Vivekananda
   1 SWAMI VIRAJANANDA
   1 SWAMI TRIGUNATITANANDA
   1 Swami Sivananda Saraswati
   1 Swami Paramananda
   1 Swami Brahmananda
   1 SWAMI ABHEDANANDA
   1 Susan Sontag
   1 Sunyata
   1 St. Paul
   1 Steve Maraboli
   1 Stephen King
   1 Sri Yogi Ramsuratkumar
   1 Sri Ramakrishsa
   1 Sri Chidananda
   1 SriAurobindo
   1 Sri Anandamayi Ma
   1 SRI ANANDAMAYI MA
   1 Sogyal Rinpoche
   1 Shunryu Suzuki
   1 Shaykh Sayyid Muhammad bin Yahya Al Husayni An Ninowy
   1 Shaykh Muhammad Al - Yaqoubi
   1 Shaykh Abdul Qadir Jilani
   1 Shaykh Abd Al Qadir Al Jilani
   1 Seth Bernadette
   1 Seraphim of Sarov
   1 Sehopenhauer
   1 Sebastian Dabovich
   1 Scandinavian saying
   1 Sankhya Karika
   1 Samuel Taylor Coleridge
   1 Saint Xanthias
   1 Saint Vincent de Paul
   1 Saint Thomas Aquinas
   1 Saint Thérèse of Lisieux
   1 Saint Thérèse de Lisieux
   1 Saint Teresa of the Andes
   1 Saint Peter of Alcantara
   1 Saint Methodius
   1 Saint Maximus the Confessor
   1 Saint Julie Billiart
   1 Saint Julian of Norwich
   1 Saint John Vianney
   1 Saint John of the Cross
   1 Saint John of Kanty
   1 Saint John Climacus
   1 Saint John Bosco
   1 Saint Jerome
   1 Saint Isidore of Seville
   1 Saint Isaiah the Solitary
   1 Saint Isaac of Syria
   1 Saint Ignatius of Antioch
   1 Saint Hildegard of Bingen
   1 Saint Hilarion of Czenstochau
   1 Saint Gianna Molla
   1 Saint Bernard of Clairvaux
   1 Saint Bernard
   1 Saint Basil the Great
   1 Saint Ambrose of Milan
   1 Saint Ambrose
   1 Sadi; Sulistan
   1 Sadi: Gulistan
   1 Sadi Gulistan
   1 Rule of St. Benedict
   1 Ron Smotherman
   1 Robert Heinlein
   1 Robert Adams
   1 Richard Weaver
   1 Reverend Chad Ripperger
   1 Rene Descartes
   1 Ramakrishss
   1 R. Adams
   1 Rabindranath Tagore
   1 Rabbi Samson Raphael Hirsch?
   1 Quran
   1 Quintus Ennius
   1 Quasimodo
   1 Ptah-hotep
   1 Pseudo-Dionysius
   1 Ps.-Dionysius the Areopagite
   1 Psalms XXXVII. 27
   1 Psalms XVI. 6. 9
   1 Proverbs XVII. 22
   1 Prosper of Aquitaine
   1 Prayer to Tara
   1 Pope Francis
   1 Philokalia
   1 Philippians IV
   1 Petrarch
   1 Percy Bysshe Shelley
   1 Peace Pilgrim
   1 Paul Graham
   1 Patanjali
   1 Pascal
   1 Our Lady to Father Stefano Gobbi
   1 OUR LADY OF GOOD SUCCESS (1563-1635)
   1 Our Lady of Good Success
   1 Our Lady Of Carmel
   1 Our Lady Marie Martel (1872-1913) / APPARITIONS OF TILLY (1896 - c. early 1900s)
   1 Oscar Wilde
   1 Niccolo Machiavelli
   1 Neil Gaiman
   1 MysticMonistToday at 12:23 AM ::: think the theme really needs to be awakening
J- (integralyogin)[12/132]Today at 12:23 AM ::: very good aswell for sure
MysticMonistToday at 12:23 AM ::: And exploration and smashing boundaries
J- (integralyogin)[12/132]Today at 12:23 AM ::: oh nice
   1 Mundaka Upanishad
   1 Mufti Ismail Menk
   1 Mortimer J. Adler
   1 Michio Kaku
   1 Michel de Montaigne
   1 Michael Ende
   1 Methodius of Sicily
   1 Menedemus
   1 maybe there are just friends
   1 Maya Angelou
   1 Maximus the Confessor
   1 Maximus
   1 Masaaki Hatsumi
   1 Mark Manson
   1 Marijn Haverbeke
   1 Marcus Aurelius VII. 59
   1 Manly P. Hall (The Soul Image as the Immortal Friend March 24
   1 Manapurush Swami Shivananda
   1 make good art. IRS on your trail
   1 Maitre Eckhart
   1 Mahavagga
   1 Maggima Nikaya
   1 Magghima Nikaya
   1 Madharata
   1 MacGregor Mathers
   1 Ludwig Feuerbach
   1 Lord Krishna
   1 Liu Yiming
   1 Letter of Barnabas
   1 Leo Tolstoy
   1 Leon Brown
   1 Laws of Manu
   1 Latita Vistara
   1 Lao-Tse: Tao-te-King
   1 Lalita Vistara
   1 Krishna-Dwaipayana Vyasa
   1 Koran
   1 Kobo Daishi
   1 ken-wilber
   1 Ken Wilber?
   1 Karen Blixen
   1 Kant
   1 Kamand Kojouri
   1 Joshua I. 9
   1 Joseph Goodman
   1 John Milton
   1 John Damascene
   1 J Michael Straczynski
   1 JI Timothy IV. 7. 8
   1 Jiddu Krishnamurti
   1 Jetsun Mingyur Paldron
   1 Jeremiah XVIII. II
   1 Jean-Pierre Camus de Pontcarré
   1 Jane Austen
   1 James II. 1-4
   1 James George Frazer
   1 Jalaluddin Rumi
   1 Jack Butcher
   1 I Timothy. VI. 12
   1 Isabel Allende
   1 Immanuel Kant
   1 Imam Ghazali)
   1 Imam Al Junayd
   1 Imam al-Ghazali
   1 Idil Ahmed
   1 I. Corinthians. 1. 8. 13-XIV. 8
   1 Huxley
   1 H P Lovecraft
   1 Horace
   1 Hippocrates
   1 Hermes "On the Rebirth"
   1 Henry Suso
   1 Henry David Thoreau
   1 Henri Poincare
   1 Hennes
   1 Hazrat Umar ibn Khattab
   1 Haruki Murakami
   1 Hans Urs von Balthasar
   1 Hadith
   1 Hadith
   1 Hadewijch
   1 Gregory the Great
   1 Gregory of Nazianzen
   1 Gregory Nazianzen
   1 Graham McAleer
   1 G.K. Chesterton
   1 G K Chesterton
   1 Gerald Good
   1 George Eliot
   1 Gautama Buddha
   1 Galatians 1:15).
   1 Fyodor Dostoevsky
   1 Fulton John Sheen
   1 Fulgentius of Ruspe
   1 Fred Astaire
   1 Firdausi
   1 Ferdinand Ulrich
   1 Étienne de La Boétie
   1 Eriugena
   1 Emmet Fox
   1 Emanuel Swedenborg
   1 Elizabeth Barrett Browning
   1 Eliphas Levi
   1 Eknath Easwaran
   1 Edgar Cayce
   1 Dylan Thomas
   1 Dr Robert A Hatch
   1 Dr. John Dee
   1 Douglas Adams
   1 Diogenes
   1 Dilgo Khyentse Yangsi Rinpoche
   1 Deuteronomy XXXI. 6
   1 Deuteronomy XIII. 15
   1 Demophilus
   1 Democritus
   1 David Steindl-Rast
   1 David L Schindler
   1 Daphne du Maurier
   1 Clement I
   1 Claudio Naranjo
   1 C K Chesterton
   1 City of God 12.6).
   1 Cicero
   1 Chogyam Trungpa
   1 Charles F Haanel
   1 Charles Dickens
   1 Chamtrul Rinpoche
   1 Buddhist Sayings from the Chinese
   1 Bryan Del Monte
   1 Brihadaranyaka Upanishad
   1 Brenda Ueland
   1 Book of Golden Precepts
   1 Blessed Cardinal Newman
   1 Bhagavad Gita. II- 50
   1 Bhagavad Gita
   1 Bertrand Russell
   1 Benjamin Franklin
   1 be concerned with doing good work and make the right choices and protect your work. And if you build a good name
   1 Baruch Spinoza
   1 Bahu-ullah
   1 Baha-ullah
   1 Baha Ullah
   1 awful beyond all
   1 Augustine of Hippo
   1 Attar of Nishapur
   1 Asoka
   1 Aristotle?
   1 Anselm of Canterbury
   1 Annamalai Swami
   1 Anita Lucia Roddick
   1 Amos Tversky
   1 Amaghanda Susta
   1 al-Habib Omar bin Hafiz
   1 Alfred Korzybski
   1 Aleister Crowley
   1 Albert Einstein
   1 Albert Camus
   1 Alain de Botton
   1 Walt Whitman
   1 Sri Nisargadatta Maharaj
   1 Rudolf Steiner
   1 Meister Eckhart
   1 Lao Tzu
   1 Kobayashi Issa
   1 Johann Wolfgang von Goethe
   1 Ibn Arabi
   1 Homer
   1 Hafiz
   1 Dogen Zenji
   1 Confucius
   1 Bodhidharma
   1 Aristotle
   1 Abu Hamid al-Ghazali
   1 Agrippa
   1 Adyashanti
   1 Abu Hamid al-Ghazali?
   1 Abd Al-Qadir al-Jilani
   1 A.A. Milne
   1 2 Timothy 3
   1 2 Peter 2:9

NEW FULL DB (2.4M)

   25 George Herbert
   21 Anonymous
   14 William Shakespeare
   10 Mark Twain
   10 Laozi
   10 Doris Kearns Goodwin
   9 Voltaire
   9 Jenny Han
   8 Toba Beta
   8 Ovid
   8 John Heywood
   8 Jane Goodall
   7 Terry Goodkind
   7 Stephen King
   7 Roger Goodell
   7 Richelle E Goodrich
   7 Khaled Hosseini
   7 J K Rowling
   7 Delta Goodrem
   6 Rick Riordan

1:Today is a good day to try." ~ Quasimodo,
2:Our Lady ~ OUR LADY OF GOOD SUCCESS (1563-1635),
3:Before you think good or evil, who are you? ~ Huineng,
4:The good is that at which all things aim. ~ Aristotle?,
5:A good example is the best sermon.
   ~ Benjamin Franklin,
6:If we have a good comrade, half the battle is won. ~ Henry Suso,
7:Hope is a good breakfast, but it is a bad supper. ~ Francis Bacon,
8:A good half of the art of living is resilience." ~ Alain de Botton,
9:You must throw away your bad habits to get good. ~ Masaaki Hatsumi,
10:Let a man conquer anger by love, let him subdue evil by good. ~ Buddha,
11:There is only one good, knowledge, and one evil, ignorance.
   ~ Socrates,
12:Truly, those who are good people are thankful and grateful. ~ The Buddha,
13:Sometimes it is a good choice not to choose at all. ~ Michel de Montaigne,
14:The function of wisdom is to discriminate between good and evil. ~ Cicero,
15:If you want to give God a good laugh, tell Him your plans. ~ Yiddish Proverb,
16:I want to spend my heaven in doing good on earth. ~ Saint Therese of Lisieux,
17:No man knows how bad he is till he has tried very hard to be good. ~ C.S. Lewis
18:He whose wisdom cannot help him, gets no good from being wise. ~ Quintus Ennius,
19:The best is the enemy of the good. (Le mieux est lennemi du bien.)
   ~ Voltaire,
20:When one has not had a good father, one must create one." ~ Friedrich Nietzsche,
21:Whoever does not have a good father should procure one.
   ~ Friedrich Nietzsche,
22:Don't go on discussing what a good person should be. Just be one. ~ Marcus Aurelius,
23:Quotations when engraved upon the memory give you good thoughts. ~ Winston Churchill,
24:Death is an evil; the gods have so judged; had it been good, they would die. ~ Sappho,
25:Waste no more time arguing about what a good man should be. Be one. ~ Marcus Aurelius,
26:Good friends, good books and a sleepy conscience: this is the ideal life." ~ Mark Twain,
27:Where there is something good at hand, there warfare begins. ~ Philokalia, Barsanuphius,
28:To God all things are beautiful and good and just. ~ Heraclitus,
29:A good traveler has no fixed plans and is not intent upon arriving. ~ Tao Te Ching, ch.27,
30:It is a good thing for an uneducated man to read books of quotations. ~ Winston Churchill,
31:To know how to criticize is good, to know how to create is better. (417) ~ Henri Poincare,
32:Bad news? Keep building. Good news? Keep building. No news? Keep building." ~ Jack Butcher,
33:Good poetry ... makes the universe ... reveal its ... 'secret' ~ Hafiz,
34:If you wish to be good, first believe that you are bad. ~ Epictetus,
35:Child, your body is also My body. I suffer if you do not keep good health. ~ Sri Sarada Devi,
36:The hardest job kids face today is learning good manners without seeing any." ~ Fred Astaire,
37:Raise your heart to a happier state, towards that great good that never cheats us. ~ Petrarch,
38:Those who are not good to others are bad to themselves. ~ Saint Leo the Great, (Died: 461 AD),
39:Tell him to live by yes and no - yes to everything good, no to everything bad. ~ William James,
40:Be strong and of a good courage. ~ Joshua I. 9, the Eternal Wisdom
41:A good traveler has no fixed plans and is not intent on arriving.
   ~ Lao Tzu,
42:Brothers, be good one unto another. ~ Baha-ullah, the Eternal Wisdom
43:The good man remains calm and serene. ~ Chi-king, the Eternal Wisdom
44:A Buddha is someone who finds freedom in good fortune and bad." ~ Bodhidharma,
45:Neither love without knowledge nor knowledge without love can produce a good life.
   ~ Bertrand Russell,
46:There is nothing in the world so irresistibly contagious as laughter and good humor." ~ Charles Dickens,
47:As long as you are outside the door, a good portion of the journey is behind you." ~ Scandinavian saying,
48:Good, better, best. Never let it rest. 'Til your good is better and your better is best." ~ Saint Jerome,
49:If another Messiah was born he could hardly do so much good as the printing-press. ~ Georg C Lichtenberg,
50:My fondness for good books was my salvation. ~ Saint Teresa of Avila,
51:A good teacher must be able to put himself in the place of those who find learning hard.
   ~ Eliphas Levi,
52:For the man who is beautiful is beautiful to see but the good man will at once also beautiful be ~ Sappho,
53:If you want to turn your life around, try thankfulness. It will change your life mightily." ~ Gerald Good,
54:The man of taste will read only what is good; but the statesman will permit both bad and good. ~ Voltaire,
55:It is lamentable, that to be a good patriot one must become the enemy of the rest of mankind.
   ~ Voltaire,
56:Do what thy Master tells thee; it is good. ~ Ptah-hotep, the Eternal Wisdom
57:Good and bad I bid farewell to the departing year. ~ Kobayashi Issa, 1763-1828,
58:Whatever a man does, good or evil, comes back to him someday. And he pays for everything. ~ Valmiki Jayanti,
59:A serious and good philosophical work could be written consisting entirely of jokes.
   ~ Ludwig Wittgenstein,
60:The Good is not Being, but is beyond Being in rank and power. ~ Plato, Republic 509b8-10,
61:Each question is three thousand questions, and a good question provides more questions. ~ Taigen Dan Leighton,
62:No man can be called friendless who has God and the companionship of good books. ~ Elizabeth Barrett Browning
63:Repeat the holy Name, meditate upon it, keep good company, and subdue the ego by all means. ~ Sri Sarada Devi,
64:He must be good to animals, yet better to men. ~ Baha Ullah, the Eternal Wisdom
65:I am the good shepherd. The good shepherd lays down his life for the sheep. ~ Anonymous, The Bible, John, 10:11,
66:Let us think that we are born for the common good. ~ Seneca, the Eternal Wisdom
67:Proper preparation for the future consists of forming good personal habits. ~ Epictetus,
68:No one who does good work will ever come to a bad end, either here or in the world to come
   ~ The Bhagavad Gita,
69:One should take some trouble to live in the company of the good. ~ Sri Ramakrishna,
70:The reading of all good books is like a conversation with the finest minds of past centuries.
   ~ Rene Descartes,
71:A merry heart doeth good like a medicine. ~ Proverbs XVII. 22, the Eternal Wisdom
72:Good will for all and good will from all is the basis of peace and harmony. ~ The Mother,
73:The Lord is good to those who wait for him, to the soul who seeks him. ~ Anonymous, The Bible, Lamentations, 3:25,
74:Trust in the Lord, and do good; dwell in the land and befriend faithfulness. ~ Anonymous, The Bible, Psalms, 37:3,
75:Whatever good work you begin to do, beg of God with most earnest prayer to perfect it. ~ Saint Benedict of Nursia,
76:Examine all things and hold fast that which is good. ~ St. Paul, the Eternal Wisdom
77:The price good men pay for indifference to public affairs is to be ruled by evil ment
   ~ Plato,
78:When you have free moments, go faithfully to prayer. The good God is waiting for you there." ~ Saint Julie Billiart,
79:Be strong and of a good courage; fear not. ~ Deuteronomy XXXI. 6, the Eternal Wisdom
80:A children's story that can only be enjoyed by children is not a good children's story in the slightest. ~ C.S. Lewis
81:As we expand our knowledge of good books, we shrink the circle of men whose company we appreciate. ~ Ludwig Feuerbach,
82:Dispassion alone is good. God alone is real and all else is illusory. ~ Sri Ramakrishna,
83:Empty your mind. Now, without thinking of good or bad, what was your original face before your parents met? ~ Huineng,
84:Prayer indeed is good, but while calling on the gods a man should himself lend a hand. ~ Hippocrates, Regimen, IV, 87,
85:Knowledge without the idea of the good is just a matter of vanity and curiosity. ~ Simone Weil, Lectures on Philosophy,
86:To compel men to do what appears good to oneself is the best means of making them disgusted with it. ~ Sri Ramakrishsa,
87:To learn is good, To become is better.
   ~ The Mother, On Thoughts And Aphorisms, Nov 25 1969,
88:Fight the good fight, lay hold on eternal life. ~ I Timothy. VI. 12, the Eternal Wisdom
89:Have good trust in yourself, not in the One that you think you should be, but in the One that you are." ~ Taizan Maezumi,
90:I had no ambition to be a writer because the books I read were too good, my standards were too high.
   ~ Haruki Murakami,
91:Next to the originator of a good sentence is the first quoter of it.
   ~ Ralph Waldo Emerson, Quotations and Originality,
92:Precious jewel, you glow, you shine, reflecting all the good things in the world. Just look at yourself." ~ Maya Angelou,
93:Constantly observe sincerity and fidelity and good faith. ~ Confucius, the Eternal Wisdom
94:Evil is non-being, the good is being, since it has come into being from the existing God. ~ Athanasius, On the Incarnation,
95:Our entire good consists not only in accepting the truth of God's word, but in persevering in it. ~ Saint Francis de Sales,
96:The common good of a nation is a divine thing ~ Saint Thomas Aquinas, (ST 2-2.99.1ad1).,
97:The heavenly Father is always willing to content you in everything that is for your good. ~ Saint Padre Pio of Pietrelcina,
98:A good means to discovery is to take away certain parts of a system to find out how the rest behaves. ~ Georg C Lichtenberg,
99:(b) God's HELP in moving the soul toward the good ~ Saint Thomas Aquinas, (ST 1-2.112.2).,
100:Depart from evil and do good and dwell for evermore. ~ Psalms XXXVII. 27, the Eternal Wisdom
101:Be not self-seeking; try to be desire-less, and take your refuge in the Lord, who is the doer of all good. ~ SWAMI PREMANANDA,
102:Be of good courage, and He shall strengthen your heart, all ye that hope in the Lord.
   ~ Anonymous, The Bible, Psalms, 31:24,
103:God wills no good more than He wills His own goodness ~ Saint Thomas Aquinas, (ST 1.19.9).,
104:good advice never satiates the wise." ~ Sakya Pandita, (1182-1251), Tibetan spiritual leader and Buddhist scholar, Wikipedia.,
105:And do good. Indeed, Allah loves the doers of good" Quran 2:195 ~ Quran, @Sufi_Path
106:By all means marry; if you get a good wife, you'll become happy; if you get a bad one, you'll become a philosopher. ~ Socrates,
107:However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?
   ~ Buddha,
108:A good novel tells us the truth about its hero; but a bad novel tells us the truth about its author. ~ G.K. Chesterton, Heretics
109:When celestial nobility is cultivated to perfection, human nobility follows. What can compare to that good fortune? ~ Liu Yiming,
110:Always live under the eyes of the Good Shepherd and you will be immune to contaminated pastures. ~ Saint Padre Pio of Pietrelcina,
111:Such is the last good of those who possess knowledge: to become God. ~ Hermes, the Eternal Wisdom
112:The man who has done good does not cry it through the world. ~ Marcus Aurelius, the Eternal Wisdom
113:How far that little candle throws his beams! So shines a good deed in a weary world. ~ William Shakespeare, The Merchant of Venice ,
114:It is a truth universally acknowledged, that a single man in possession of a good fortune, must be in want of a wife. ~ Jane Austen,
115:Time is immaterial for the Path of Knowledge. But some of these rules and disciplines are good for beginners. ~ Sri Ramana Maharshi,
116:What good are ceremonies without attuning your body, speech and mind to the Dharma? ~ Jetsun Milarepa,
117:Every sin includes an inordinate turning to a mutable good ~ Saint Thomas Aquinas, (ST 1-2.84.1).,
118:God or the Good, what is it but the existence of that which yet is not? ~ Hermes, the Eternal Wisdom
119:The more man meditates upon good thoughts, the better will be his world and the world at large." ~ Confucius,
120:When you do something, you should burn yourself up completely, like a good bonfire, leaving no trace of yourself.
   ~ Shunryu Suzuki,
121:A good name is to be chosen rather than great riches, and favor is better than silver or gold. ~ Anonymous, The Bible, Proverbs, 22:1,
122:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
123:If a person has ten habits out of which nine are good and one bad, that bad one will destroy the good ones. ~ Hazrat Umar ibn Khattab,
124:If you never tasted a bad apple, you would not appreciate a good apple. You have to experience life to understand life." ~ Leon Brown,
125:It is good to read a Dvine Teaching.
It is better to learn it.
The best is to live it. ~ The Mother,
126:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
127:Apply thyself to think what is good, speak what is good, do what is good. ~ Avesta, the Eternal Wisdom
128:Honor Mary as much as possible. She is your good and loving mother. She will never fail to watch over you. ~ Saint Teresa of the Andes,
129:If a man covets nothing, how shall he fail to do what is just and good? ~ Chi-king, the Eternal Wisdom
130:Never out of evil one plucked good: ~ Sri Aurobindo, Savitri, The Descent into Night,
131:You will not be good teachers if you focus only on what you do and not upon who you are. ~ Rudolf Steiner,
132:All things are ordered to one good as their end, and that is God ~ Saint Thomas Aquinas, (ScG 3.17).,
133:Nothing is so good for an ignorant man as silence; and if he was sensible of this he would not be ignorant. ~ Saadi,
134:The true cause of the blessedness of the good angels is found to be this, that they cleave to Him who supremely is ~ City of God 12.6).,
135:Evil does not exist; once you have crossed the threshold, all is good. Once in another world, you must hold your tongue.
   ~ Franz Kafka,
136:To it with good heart, O pilgrim, on to that other shore ! ~ Book of Golden Precepts, the Eternal Wisdom
137:Walk always and only on good and take a step forward each day on the vertical line, from the bottom up. ~ Saint Padre Pio of Pietrelcina,
138:My motto is to learn whatever good things I may come across anywhere. ~ Swami Vivekananda, (C.W. VI. 234),
139:One of the conditions required for prudence is a good memory ~ Saint Thomas Aquinas, (ST 1-2.56.5ad3).,
140:This is the gist of all worship—to be pure and to do good to others. ~ Swami Vivekananda, (C.W. III. 141),
141:What do people mean when they say, 'I am not afraid of God because I know He is good'? Have they never even been to a dentist? ~ C S Lewis,
142:When I die, I will send down a shower of roses from the heavens, I will spend my heaven by doing good on earth. ~ Saint Therese of Lisieux,
143:God allows some evils, lest many good things should never happen ~ Saint Thomas Aquinas, (ST 1.23.3ad3).,
144:Man's conscience is a creation of his evolving nature. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good,
145:It is the soul in us which turns always towards Truth, Good and Beauty.
   ~ Sri Aurobindo, The Life Divine, [T5],
146:Let a man make haste towards good, let him turn away his thought from evil. ~ Dhammapada, the Eternal Wisdom
147:On this earth everyone has his cross. But we must act in such a way that we be not the bad, but good thief. ~ Saint Padre Pio of Pietrelcina,
148:Polish your wisdom: learn public justice, distinguish between good and evil, study the ways of different arts one by one. ~ Miyamoto Musashi,
149:Purity is, next to birth, the greatest good that can be given to man. ~ Avesta: Vendidad, the Eternal Wisdom
150:The secret to doing good research is always to be a little underemployed. You waste years by not being able to waste hours.
   ~ Amos Tversky,
151:I was asked to memorise what I did not understand; and, my memory being so good, it refused to be insulted in that manner. ~ Aleister Crowley,
152:The bad news is you're falling through the air, nothing to hang on to, no parachute. The good news is, there's no ground.
   ~ Chogyam Trungpa,
153:The man of knowledge with-out a good heart is like the bee without honey ~ Sadi: Gulistan, the Eternal Wisdom
154:What human voice is capable of telling me, "This is good and that is bad ?" ~ Kobo Daishi, the Eternal Wisdom
155:You must let what happens happen. Everything must be equal in your eyes, good and evil, beautiful and ugly, foolish and wise." ~ Michael Ende,
156:It is a timeless spiritual truth: release attachment to outcomes, deep inside yourself, you'll feel good no matter what." ~ Jiddu Krishnamurti,
157:It is good for me to adhere to my God, to put my hope in the LORD God" ~ Saint Thomas Aquinas, (Ps. 72:28). ,
158:It is not difficult to know the good, but it is difficult to put it in practice. ~ Tsu King, the Eternal Wisdom
159:We do not offend God except by doing something contrary to our own good ~ Saint Thomas Aquinas, (ScG 3.122).,
160:When the right person hugs you, it's like medicine. I'm so grateful for those few people in my life who are good for my soul." ~ Steve Maraboli,
161:Do not go gentle into that good night, Old age should burn and rave at close of day; Rage, rage against the dying of the light.
   ~ Dylan Thomas,
162:The anger of the good is like a line which is drawn on the surface of water: it soon disappears. ~ Sri Ramakrishna,
163:A healthy mind pays more attention to what is good than to what is bad ~ Saint Thomas Aquinas, (ST 2-2.106.3).,
164:Each stage of development, remember, has a dialectic of progress - in plain language, every new development is good news, bad news. ~ ken-wilber,
165:Every sinful act proceeds from inordinate desire for some temporal good ~ Saint Thomas Aquinas, (ST 1-2.77.4).,
166:It is good to have this unshakable faith - it makes your path easier and shorter.
   ~ The Mother, Words Of The Mother II,
167:The Beautiful is the same as the Good, and they differ in notion only ~ Saint Thomas Aquinas, (ST 1-2.27.1ad3).
168:A good book is the precious life-blood of a master spirit, embalmed and treasured up on purpose to a life beyond life. ~ John Milton, Areopagitica,
169:No matter how much evil be multiplied, it can never wholly destroy the good ~ Saint Thomas Aquinas, (ScG 3.12).,
170:Prove all things; hold fast that which is good. ~ Anonymous, The Bible, 1 Thessalonians, V. 21, the Eternal Wisdom
171:See, I have set before thee this day life and good, and death and evil. ~ Deuteronomy XIII. 15, the Eternal Wisdom
172:The BEAUTIFUL is the same as the GOOD, and they differ in notion only ~ Saint Thomas Aquinas, (ST 1-2.27.1ad3).,
173:Good, not utility, must be the principle and standard of good. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good,
174:Intelligence is the beneficent guide of human souls, it leads them towards their good. ~ Hermes, the Eternal Wisdom
175:Three roads to good: knowledge, the spiritual life and the control of the mind. ~ Sangiti Sutta, the Eternal Wisdom
176:Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading. ~ Saint Isidore of Seville,
177:Roam abroad in the world, and take thy fill of its enjoyments before the day shall come when thou must quit it for good. ~ Saadi,
178:When Job felt this anger he reviled his enemies, calling them 'dishonourable men of no repute, lacking everything good.' ~ Saint Isaiah the Solitary,
179:But its final effect is to lead men to the PERFECT GOOD ~ Saint Thomas Aquinas, (Commentary on 2 Tim. 3, lect. 3).,
180:He who would do good must do it in Minute Particulars. General Good is the plea of the scoundrel, hypocrite and flatterer. ~ William Blake, Jerusalem,
181:People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. ~ Mark Manson
182:The imagination is like a knife which may be used for good or evil purposes.
   ~ The Mother, Questions And Answers 1929-1931,
183:The kingdom of heaven is the kingdom of the poor, and one of the marks of royal power is to do good to friends according to our will. ~ Saint Bernard,
184:A little meditation is no good. God cannot be realized through such lukewarm moods. One must yearn deeply, one must become restless. ~ SWAMI PREMANANDA,
185:As a matter of self-preservation, a man needs good friends or ardent enemies, for the former instruct him and the latter take him to task.
   ~ Diogenes,
186:How difficult it is to find a good name for a function is a good indication of how clear a concept it is that
   ~ Marijn Haverbeke, Eloquent Javascript,
187:The good of a single household is ordered toward the good of a single city ~ Saint Thomas Aquinas, (ST 1-2 90.3ad3).,
188:The primary and formal object of faith is the good which is the First Truth ~ Saint Thomas Aquinas, (ST 2-2.7.1ad3).,
189:Each of our good thoughts tears the veil behind which appears the pure, the infinite, God, our self. ~ Swami Vivekananda,
190:If we could comprehend all the good things contained in Holy Communion, nothing more would be wanting to content the heart of man." ~ Saint John Vianney,
191:In the case of good books, the point is not to see how many of them you can get through, but rather how many can get through to you. ~ Mortimer J. Adler,
192:Now among the passions, sorrow is effective at obstructing the good of reason ~ Saint Thomas Aquinas, (ST 2-2.136.1).,
193:Train your mind to see the good in everything. Positivity is a choice. The happiness of your life depends on the quality of your thoughts." ~ Idil Ahmed,
194:There is so much good in the worst of us, and so much bad in the best of us, it doesn't behoove any of us to speak evil of the rest of us
   ~ Edgar Cayce,
195:Aid each other in practising that which is good, but aid not each other in evil and injustice. ~ Koran, the Eternal Wisdom
196:Any one who shows the way to something good has the same reward as the person who does it. ~ Hadith, @Sufi_Path
197:Apparent evil is often the shortest way to the good. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Strength of Stillness,
198:The Beatitudes are the like the Christian's identity card. So if anyone asks: "What must I do to be a good Christian?" the answer is clear. ~ Pope Francis,
199:It is by gentleness that one must conquer wrath, it is by good that one must conquer evil. ~ Dhammapada, the Eternal Wisdom
200:Return ye now every one from his evil way and make your ways and your doings good. ~ Jeremiah XVIII. II, the Eternal Wisdom
201:This ultimate end of man is called that human good: happiness ~ Saint Thomas Aquinas, (Commentary on Ethics 1, lect. 9).,
202:The good which is the end of the whole universe must be a good outside the universe ~ Saint Thomas Aquinas, (ST 1.103.2).,
203:Because monks come from the midst of purity, they consider as good and pure what does not arouse desire among other people. ~ Dogen Zenji,
204:Fight all error, but do it with good humor, patience, kindness, and love. Harshness will damage your own soul and spoil the best cause. ~ Saint John of Kanty,
205:Many good sayings are to be found in holy books, but merely reading them will not make one religious.
   ~ Sri Ramakrishna, [T5],
206:All that man has to do is to take care of three things; good thought, good word, good deed. ~ Swami Vivekananda, (C.W. I. 492),
207:I account it a greater good to be reproved than to reprove, inasmuch as it is more excellent to free oneself from evil than to free another. ~ Saint Methodius,
208:On the other hand, the virtue that God asks of us is the use of the same powers based on a good conscience in accordance with God's command. ~ Basil the Great,
209:Good is our nature, perfection is our nature, not imperfection, not impurity — and we should remember that. ~ Swami Vivekananda,
210:It is better to be good and to be called wicked by men than to be wicked and esteemed good. ~ Sadi Gulistan, the Eternal Wisdom
211:It is good to have what one desires, but it is better to desire nothing more than what one has. ~ Menedemus, the Eternal Wisdom
212:A mistake or SIN ~ Saint Thomas Aquinas, (peccatum) is contrary to virtue insofar as a virtue is productive of what is good; ,
213:Do no harm to an ant that is carrying its grain of corn, for has a life and sweet life is a good. ~ Firdausi, the Eternal Wisdom
214:Acceptance is observation of life and suspension of judgment about whether what is happening is good or bad, right or wrong." ~ Ron Smotherman, M.D., author, see,
215:Good and evil cannot bind him who has realised the oneness of nature and self with the Eternal. ~ Ramakrishna, the Eternal Wisdom
216:If you pretend to be good, the world takes you very seriously. If you pretend to be bad, it doesn't. Such s the astounding stupidity of optimism.
   ~ Oscar Wilde,
217:So long as the mind is unsteady, it avails nothing, even though a man has got a good Guru and company of the holy ~ Sri Ramakrishna,
218:The nation must exist before it can sacrifice its interests for a higher good. ~ Sri Aurobindo, Karmayogin, The Doctrine of Sacrifice,
219:They had gained this supreme perfection, to be totally masters of their thoughts. ~ The Lotus of the Good Law, the Eternal Wisdom
220:But of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. ~ Anonymous, The Bible, Genesis, 2:17,
221:What is the good of visiting shrines, if you are able to cultivate Bhakti? Pilgrimage without Bhakti is of no use. ~ Sri Ramakrishna,
222:Whatever is mechanical and artificial is inoperative for good. ~ Sri Aurobindo, Early Cultural Writings, A System of National Education,
223:With good reason, then, ought you to be willing to suffer a little for Christ since many suffer much more for the world. ~ Thomas A Kempis, The Imitation of Christ,
224:He who to some gives victory, joy and good,
To some gives rest. ~ Sri Aurobindo, Collected Poems, To R.,
225:His good and evil, sin and virtue, till
He bids thee leave. ~ Sri Aurobindo, Collected Poems, The Rishi,
226:As a bee when it has made honey, so a man when he has done a good act, does not call out for others to come and see, but he goes on to another act. ~ Marcus Aurelius,
227:Evil deforms and disguises good. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
228:If by realizing God, a man receives a commission and preaches God for the good of others -- there is no harm in that. ~ Sri Ramakrishna,
229:Remember that it is not feeling of guilt that constitutes sin but the consent to sin. Only the free will is capable of good or evil. ~ Saint Padre Pio of Pietrelcina,
230:The ethical imperative comes not from around, but from within him and above him. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good,
231:Each of our good thoughts tears the veil behind which appears the pure, the infinite, God, our self. ~ Vivekananda, the Eternal Wisdom
232:There are very few pundits that have realized the things they talk about. They are dry and hard, and good for nothing. ~ Sri Ramakrishna,
233:To compel men to do what appears good to oneself is the best means of making them disgusted with it. ~ Ramakrishss, the Eternal Wisdom
234:No man is simply good or simply bad; every man is a mixture of contraries. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
235:The 'work,' whether of the artist or the philosopher, invents the man who has created it, who is supposed to have created it. ~ Friedrich Nietzsche, Beyond Good & Evil,
236:Liberation means entire freedom—freedom from the bondage of good, as well as from the bondage of evil. ~ Swami Vivekananda, (C.W. I. 55),
237:Without individual growth there can be no real and permanent good of all. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
238:Quitting smoking can be a very good test of ones character. Pass the test and you will have accomplished so much more than just get rid of one bad habit ~ Abraham Maslow,
239:... And often they are good and generous children, though deprived of the true Light which alone can give joy and hope to their lives." ~ Our Lady to Father Stefano Gobbi,
240:Eat mangos! It will satisfy your hunger. What is the good of counting the leaves and making calculations like the pundits. ~ Sri Ramakrishna,
241:In a good bookroom you feel in some mysterious way that you are absorbing the wisdom contained in all the books through your skin, without even opening them. ~ Mark Twain
242:One is not bound to tell everything to everybody—it might often do more harm than good. ~ Sri Aurobindo, Letters on Yoga - IV, Speech and Yoga,
243:The first use of good literature is that it prevents a man from being merely modern. To be merely modern is to condemn oneself to an ultimate narrowness. ~ C K Chesterton,
244:The good of the universe is the reason why God wills each and every particular good in the universe ~ Saint Thomas Aquinas, (ScG 1.86).,
245:What the instincts and impulses seek after, the reason labours to make us understand. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good,
246:God being Supreme Wisdom uses everything for His supreme purposes and out of evil cometh good. ~ Sri Aurobindo, Karmayogin, Opinion and Comments,
247:The most powerful way to resist evil is to sit with good friends who have turned their faces to God. ~ Jalaluddin Rumi, @Sufi_Path
248:To control the mind! How difficult that is! It has been compared, not without good reason, to a mad monkey. ~ Vivekananda, the Eternal Wisdom
249:To question too much is not good. It is difficult to properly assimilate even one thought. Now why should you trouble your mind by harbouring ten thoughts? ~ Sri Sarada Devi,
250:Truly matters in the world are in a bad state; but if you and I begin in earnest to reform ourselves, a really good beginning will have been made. ~ Saint Peter of Alcantara,
251:What is the good in doing Japa for a whole day if there is no concentration of mind? Collectedness of one's mind is essential, then only His grace descends. ~ Sri Sarada Devi,
252:You cannot reach all people with your wealth, so let your smiling face and good character reach them. ~ Hakim] ~ Hadith, @Sufi_Path
253:A good novelist does not lead his characters, he follows them. A good novelist does not create events, he watches them happen and then writes down what he sees. ~ Stephen King,
254:Mercy is heaven itself; to be good, we have all to be merciful. Even justice and right should stand on mercy. ~ Swami Vivekananda, (C.W. I. 59),
255:Real yearning for God is the result of associating with the holy, and a person gets the opportunity for holy company only as a result of many good actions. ~ Swami Adbhutananda,
256:It has been said that 'every building has a foundation, and the foundation of Islam is good character'." ~ Imam al-Ghazali, @Sufi_Path
257:That which is good and pure in you is God. That which is evil in you is your ego. The more you think of Him, the more He will increase and you will decrease. ~ Swami Turiyananda,
258:The good things of this world perish but the treasures won by a life of uprightness are imperishable. ~ Fo-sho-hing-tsan-king, the Eternal Wisdom
259:True good can only be obtained by our effort towards spiritual perfection and this effort is always in our power. ~ Epictetus, the Eternal Wisdom
260:So long as one has not seen the divine vision, so long there must remain the illusion: "I am the doer. I have done evil and good." ~ Sri Ramakrishna,
261:There is in all things a desire ~ Saint Thomas Aquinas, (appetitus) for the good, since the good is what all desire, as the philosophers teach.,
262:A school without music is a school without a soul, for music aids education. It is a most effective means to obtain discipline, morality, and help good feeling. ~ Saint John Bosco,
263:The passions, even the passion for good, misrepresent the divine nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
264:Accept what is good even from the babbling of an idiot or the prattle of a child as they extract gold from a stone. ~ Mahabharata, the Eternal Wisdom
265:Good and evil are relative terms. There must be a subject to know the good and evil. That subject is the ego. Trace the source of the ego. It ends in the Self. ~ Sri Ramana Maharshi,
266:Good we have made by our thoughts and sin by our fear and recoiling; ~ Sri Aurobindo, Collected Poems, The Descent of Ahana,
267:The separation of the body from the soul is called death. But thi - cannot be said to be either good or bad; it is neutral ~ Origen, Commentary on the Epistle to the Romans, 6.6.5).,
268:This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good ~ Saint Thomas Aquinas, (ST 1.2.3ad1).
269:To present a whole world that doesn't exist and make it seem real, we have to more or less pretend we're polymaths. That's just the act of all good writing.
   ~ William Gibson, [T5],
270:Whether it seem good or evil to men's eyes,
   Only for good the secret Will can work.
   ~ Sri Aurobindo, Savitri, The Word of Fate,
271:Man's virtue, a coarse-spun ill-fitting dress,
Apparels wooden images of Good; ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
272:This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good ~ Saint Thomas Aquinas, (ST 1.2.3ad1).,
273:If you love the truth, you'll trust it - that is, you will expect it to be good, beautiful, perfect, orderly, etc., in the long run, not necessarily in the short run. ~ Abraham Maslow,
274:The good man, though a slave, is free; the wicked, though he reigns, is a slave, and not the slave of a single man, but ~ what is worse ~ the slave of as many masters as he has vices.,
275:A good soldier is not violent. A good fighter is not angry. A good winner is not vengeful. A good employer is humble. This is known as the Virtue of not striving. ~ Tao Te Ching, ch.68,
276:All beings, to the extent that they exist, are good and come from the Good and they fall short of goodness and being in proportion to their remoteness from the Good. ~ Pseudo-Dionysius,
277:And he is our peace who made the two into one: that we might be men of good will, sweetly linked by the bond of unity. ~ Saint Augustine of Hippo,
278:Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change. ~ Anonymous, The Bible, James, 1:17,
279:He has told you, O man, what is good; and what does the Lord require of youbut to do justice, and to love kindness, and to walk humbly with your God? ~ Anonymous, The Bible, Micah, 6:8,
280:The common good of the state cannot flourish, unless the citizens be virtuous, at least those whose business it is to govern. ~ Saint Thomas Aquinas, Summa Theologiae 1a Q. 92 a.1 ad 3,
281:The glories of affection for God are discrimination, dispassion, tenderness to all life, service to the good, and love of their company. ~ Sri Ramakrishna,
282:The love of God always loves to lift the mind into divine conversation. The love of neighbor is always ready to think good about him. ~ Maximus the Confessor, Centuries on Charity 4.40,
283:To have a restful or peaceful life in God is good; to bear a life of pain in patience is better; but to have peace in the midst of pain is the best of all. ~ Saint Bernard of Clairvaux,
284:Obviously the most beautiful fate, the most wonderful good fortune that can happen to any human being, is to be paid for doing that which he passionately loves to do.
   ~ Abraham Maslow,
285:Then, accomplished in knowledge, he shakes from him good and evil, and, stainless, reaches that supreme Equality. ~ Mundaka Upanishad, the Eternal Wisdom
286:The wisdom and love of God in turning our evil into His good does not absolve us of our moral responsibility. ~ Sri Aurobindo, Karmayogin, Facts and Opinions,
287:All life is only a lavish and manifold opportunity given us to discover, realise, express the Divine. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good,
288:Iron must be hammered before it becomes good steel, just as one must be hammered with the persecutions of the world to be pure and humble. ~ Sri Ramakrishna,
289:One and the same thing can at the same time be good, bad, and indifferent; music is good to the melancholy, bad to those who mourn, and neither good nor bad to the deaf. ~ Baruch Spinoza,
290:Even Good she makes a hook to drag to Hell. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
291:If you are in right earnest to be good and pure, God will send you the Sat Guru, the right teacher. Earnestness is the one thing necessary. ~ Sri Ramakrishna,
292:The common spiritual good of the whole Church is contained substantially in the sacrament itself of the Eucharist ~ Saint Thomas Aquinas, (ST 3.65.3ad1),
293:The common spiritual good of the whole Church is contained substantially in the sacrament itself of the Eucharist ~ Saint Thomas Aquinas, (ST 3.65.3ad1).,
294:Use your body and your thought and turn away from anybody who asks you to believe blindly, whatever be his good will or his virtue. ~ id, the Eternal Wisdom
295:Ethics must eventually perceive that the law of good which it seeks is the law of God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
296:The evolutionary intention acts through the evil as through the good. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
297:The good deeds which tax-collectors and fishermen were able to accomplish by God's grace, the philosophers, the rulers, the countless multitudes cannot even imagine. ~ Saint John Chrysostom,
298:A wise man emulates the smallest good trait of others even if he has innumerable good qualities of his own." ~ Sakya Pandita, (1182-1251), a Tibetan spiritual leader and Buddhist, Wikipedia.,
299:To receive the Eucharist is good, and yet he that receives it "unworthily, eateth and drinketh judgment to himself" ~ Saint Thomas Aquinas, (1 Cor. 11:29).,
300:Compassion toward animals is essentially bound up with goodness of character. Whoever is cruel to them cannot be good to men ~ Sehopenhauer, the Eternal Wisdom
301:Do what thou knowest to be good without expecting from it any glory. Forget not that the vulgar area bad judge of good actions. ~ Demophilus, the Eternal Wisdom
302:Games give you a chance to excel, and if you're playing in good company you don't even mind if you lose because you had the enjoyment of the company during the course of the game. ~ Gary Gygax,
303:There is no counting the sheep who are nourished with his abundant love, and who are prepared to lay down their lives for the sake of the good shepherd who died for them. ~ Saint Leo the Great,
304:When anyone does good without troubling himself for the result, ambition and malevolence pass quickly away from him. ~ Fo-shu-hing-tsan-king, the Eternal Wisdom
305:All life is only a lavish and manifold opportunity given us to discover, realise, express the Divine.
   ~ Sri Aurobindo, The Human Cycle, The Suprarational Good, 148,
306:It is not good to say that what we ourselves think of God is the only truth and what others think is false. Can a man really fathom God's nature? ~ Sri Ramakrishna,
307:This is good because it bans something I disagree with ~ Saint Thomas Aquinas, (it would be bad if it was something I agreed with) twitter.com/disclosetv/sta…,
308:Know that you will not be at all tormented by mental unrest if you, without being sentimental, dedicate the good or bad results of your actions to the lotus feet of the Lord. ~ SWAMI ABHEDANANDA,
309:Affirm thy heart in the uprightness of a good conscience; for thou shalt have no more faithful counsellor. ~ Anonymous, The Bible, Ecclesiastes, the Eternal Wisdom
310:Intense aspiration is always good, but let there also be calm and peace and joy in the mind and heart, and a confidence that all will be done in its due time. ~ SriAurobindo, Letters On Yoga - II,
311:just as a good father of a family may give something precious to a sick servant, which he does not give to a healthy son ~ Saint Thomas Aquinas, (ST 1.20.4ad2).,
312:There is nothing training cannot do. Nothing is above its reach. It can turn bad morals to good; it can destroy bad principles and recreate good ones; it can lift men to angelship.
   ~ Mark Twain,
313:To work for the Divine is very good, it is a delight. But to work with the Divine is a felicity infintely deeper and sweeter still.
   ~ The Mother, Words Of The Mother II,
314:What appears bad to you, may bear a lot of good within it which you do not see. You never know until the end. ~ Shaykh Muhammad Al - Yaqoubi, @Sufi_Path
315:Put all things to the touchstone of your reason, to a free and independent scrutiny and keep what is good, what is true, what is useful ~ Huxley, the Eternal Wisdom
316:All things have their justifiable cause of being, their good use and their right enjoyment. ~ Sri Aurobindo, The Secret of the Veda, Surya Savitri, Creator and Increaser,
317:All warred against all, but with a common hate
Turned on the mind that sought some higher good; ~ Sri Aurobindo, Savitri, The Descent into Night,
318:Good is mastery of the body, good the mastery of the speech, good too the mastery of the thought, good the perfect self-mastery. ~ Maggima Nikaya, the Eternal Wisdom
319:In the beginning God said, the four-dimensional divergence of an antisymmetric, second rank tensor equals zero, and there was light, and it was good. And on the seventh day he rested. ~ Michio Kaku,
320:Look within thee; within thee is the source of all good and a source inexhaustible provided thou dig in it unceasingly. ~ Marcus Aurelius VII. 59, the Eternal Wisdom
321:The reason you want to be better is the reason why you aren't, shall I put it like that? We aren't better because we want to be. Because the road to hell is paved with good intentions. ~ Alan Watts,
322:Attitude can take away your beauty no matter how good looking you are or it could enhance your beauty, making you adorable. ~ Mufti Ismail Menk, @Sufi_Path
323:He who relieves us of sin is Hari. He relieves us of our three afflictions in the world. Chaitanya preached the glory of Hari's name; it must be good. ~ Sri Ramakrishna,
324:Let us attach ourselves to a solid good, to a good that shines within and not externally. Let us devote all our efforts to its discovery. ~ Seneca, the Eternal Wisdom
325:There is nothing holier in the world than to keep good company, because the good impressions will then tend to come to the surface. ~ Swami Vivekananda, (C.W. I. 220),
326:This very world is seen by the five senses as matter, by the very wicked as hell, by the good as heaven, and by the perfect as God. ~ Swami Vivekananda, (C.W. V. 272),
327:When the man who does good, ceases to concern himself with the result of his act, ambition and wrath are extinguished within him. ~ Lalita Vistara, the Eternal Wisdom
328:By relieving the brain of all unnecessary work, a good notation sets it free to concentrate on more advanced problems, and in effect increases the mental power of the race.
   ~ Alfred North Whitehead,
329:Good character is not formed in a week or a month. It is created little by little, day by day. Protracted and patient effort is needed to develop good character. ~ Heraclitus,
330:GRIEF is a pain which makes one speechless; DISTRESS is one which oppresses; ENVY is one arising from another's good fortune; and COMPASSION is one arising from another's misfortune. ~ John Damascene,
331:Happy the worlds that have not felt our fall,
Where Will is one with Truth and Good with Power; ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
332:It is good to recognise your mistakes, but you must not torment yourself. You must not suffer, you must correct yourself instead.
   ~ The Mother, Words Of The Mother II, [T5],
333:So long as the mentality is inconstant and inconsequent, it is worthless, though one have a good teacher and the company of holy men. ~ Ramakrishna, the Eternal Wisdom
334:All good thoughts, good words, good actions are works of intelligence; all bad thoughts, bad words, bad actions are works of unintelligence ~ Avesta, the Eternal Wisdom
335:the Many returning to and embracing the One is Good, and is known as wisdom; the One returning to and embracing the Many is Goodness, and is known as compassion. ~ Ken Wilber, Sex Ecology Spirituality,
336:To be an empty vessel is a very good thing if one knows how to make use of the emptiness. ~ Sri Aurobindo, Letters on Yoga - III, Emptiness, Voidness, Blankness and Silence,
337:The good acts we do today, our own progress will show to us tomorrow as an evil, because we shall have acquired a greater light. ~ Antoine the Healer, the Eternal Wisdom
338:Imaginary evil is romantic and varied, real evil is gloomy, monotonous, barren, boring. Imaginary good is boring; real good is always new, marvelous, intoxicating. ~ Simone Weil, Gravity and Grace 62-63,
339:And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.
   ~ Anonymous, The Bible, Romans, 12:2,
340:Emotion is a good element in Yoga; but emotional desire becomes easily a cause of perturbation and an obstacle. ~ Sri Aurobindo, Letters on Yoga - II, Bhakti, Devotion, Worship,
341:Although it is possible to think of God without considering His goodness, it is impossible to think that God exists and is not good ~ Saint Thomas Aquinas, (DV 10.12ad9).,
342:Do not to others what would displease thee done to thyself: this is the substance of the Law; all other law depends on one's good pleasure. ~ Mahabharata, the Eternal Wisdom
343:Only one who has surmounted by wisdom that which the world calls good and evil and who lives in a clear light, can be truly called an ascetic ~ Dhammapada, the Eternal Wisdom
344:A fatal seed was sown in life's false start
When evil twinned with good on earthly soil. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
345:Everything good or true that the angels inspire in us is God's, so God is constantly talking to us. He talks very differently, though, to one person than to another.
   ~ Emanuel Swedenborg, Secrets of Heaven,
346:It would be very good if the disciple could live in a place close to his Guru's residence and spend some time daily in visiting his Guru, enjoying his company and receiving his instructions. ~ Sri Sarada Devi,
347:The control over the thoughts and the power of seeing the image of the Mother and Sri Aurobindo in the head are a very good beginning.
   ~ Sri Aurobindo, Letters On Yoga - IV, [T5],
348:Sometimes things look good & seem good from the outside, but are bad from the inside. We should be careful. ~ Shaykh Mehmet Adil al-Haqqani Al-Naqshabandi, @Sufi_Path
349:That the world is a divine game and beyond good and evil: in this the Vedanta and Heraclitus are my predecessors. ~ Friedrich Nietzsche, Quoted in Johannes Klein, Die Dichtung Nietzsches (Munich, 1936), p. 225,
350:There is only one thing to do in order to be sure of being happy: it is to love the good and the wicked. Love always and thou wilt be happy always. ~ Tolstoi, the Eternal Wisdom
351:We shall incur no slight injury but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. ~ Saint Clement,
352:People who have read a good deal rarely make great discoveries. I do not say this in excuse of laziness, but because invention presupposes an extensive independent contemplation of things. ~ Georg C Lichtenberg,
353:So long as the mind is inconstant and inconsequent, it will avail nothing, even though one have a good instructor and the company of the saints. ~ Ramakrishna, the Eternal Wisdom
354:I (…) am rarely happier than when spending an entire day programming my computer to perform automatically a task that would otherwise take me a good ten seconds to do by hand. ~ Douglas Adams, Last Chance to See,
355:Whatever happened, was good, what's happening, it's going well, whatever will happen, will also be good. You need not have any regrets for the past. Do not worry for the future. Live in Present.
   ~ Lord Krishna,
356:Happy is he who nourishes himself with these good words and shuts them up in his heart. He shall always be one of the wise. ~ Anonymous, The Bible, Ecclesiastes, the Eternal Wisdom
357:Many things are wanting to indigence, but everything is wanting to greed. A covetous man is useful to none and still less is he of any good to himself. ~ Seneca, the Eternal Wisdom
358:Moral purity and spiritual aspiration are the first steps in the seeker's path. Without a strong conviction in moral values, there can surely be no spiritual life, or even a good life. ~ Swami Sivananda Saraswati,
359:Sometimes doing good to others and even doing good to oneself is amazingly destructive because it's full of conceit. How do you know what's good for other people? How do you know what's good for you? ~ Alan Watts,
360:26. When I see others suffer, I feel that I am unfortunate, but the wisdom that is not mine, sees the good that is coming and approves.
   ~ Sri Aurobindo, Essays Divine And Human, Jnana,
361:For the good that I would do, I do not; but the evil that I would not, that I do.. I find then a law that, when I would dogood, evil is present with me. ~ Pascal, the Eternal Wisdom
362:To do no evil to any being, neither by action, nor by thought, nor by word; to will the good and to practise it: such is the eternal law of the good. ~ Madharata, the Eternal Wisdom
363:What are the roots of evil? Desire, disliking, ignorance. And what then are the roots of good? Liberation from desire, disliking and ignorance. ~ Magghima Nikaya, the Eternal Wisdom
364:For loving draws us more to things than knowing does, since good is found by going to the thing, whereas the true is found when the thing comes to us. ~ Saint Thomas Aquinas, [T5],
365:God, who had specially chosen me while I was still in my mother's womb, called me through his grace and chose to reveal his Son in me, so that I might preach the Good News about him to the pagans ~ Galatians 1:15).,
366:I have fought the good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me-a crown of righteousness. ~ JI Timothy IV. 7. 8, the Eternal Wisdom
367:Let no evil communication proceed out of your mouth, but that which is good that it may minister grace unto the hearers. ~ Anonymous, The Bible, Ephesians, IV. 29, the Eternal Wisdom
368:The notion of GOOD is that which calms the desire, while the notion of the BEAUTIFUL is that which calms the desire by being seen or known ~ Saint Thomas Aquinas, (ST 1-2.27.1ad3).,
369:Your life is an idea in the universal mind . . . Make it a good one." ~ Kamand Kojouri, "The Eternal Dance: Love Poetry and Prose,", (2018). She was born in Tehran, raised in Dubai and Toronto, and resides in Wales.,
370:For instance, it is good to receive the Eucharist, and yet one who receives the Eucharist unworthily "eats and drinks a judgment unto himself" ~ Saint Thomas Aquinas, (1 Cor 11:29).,
371:If thou canst comprehend God, thou shalt comprehend the Beautiful and the Good, the pure radiance, the incomparable beauty, the good that has not its like. ~ Hermes, the Eternal Wisdom
372:It is necessary that the Holy Spirit enter our heart. Everything good that we do, that we do for Christ, is given to us by the Holy Spirit, but prayer most of all, which is always available to us. ~ Seraphim of Sarov,
373:See that you are not suddenly saddened by the adversities of this world, for you do not know the good they bring, being ordained in the judgments of God for the everlasting joy of the elect. ~ Saint John of the Cross,
374:To whatever creed you belong, be pious and charitable, for infidelity combined with virtue is better than Islam without good character." ~ Ubaydh Zakani (d.1371), @Sufi_Path
375:When you tell a story in the kitchen to a friend, it's full of mistakes and repetitions. It's good to avoid that in literature, but still, a story should feel like a conversation. It's not a lecture. ~ Isabel Allende,
376:You must ask God to give you power to fight against the sin of pride which is your greatest enemy—the root of all that is evil, and the failure of all that is good. For God resists the proud." ~ Saint Vincent de Paul,
377:Desire the good of all and the universe will work with you. But if you want your own pleasure, you must earn it the hard way. Before desiring, deserve. ~ Sri Nisargadatta Maharaj,
378:Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. ~ Anonymous, The Bible, Romans, 12:2,
379:Gold is tested by the fire, the good man by his acts, heroes by perils, the prudent man by difficult circumstances, friends and enemies by great needs. ~ Mahabharata, the Eternal Wisdom
380:In a good life, prudence is like the eye, which directs a person; and courage is like the feet, which support and carry him ~ Saint Thomas Aquinas, (Commentary on Colossians, ch. 3).,
381:Sin is said to take away some part of that good of nature, which is aptitude for grace, but sin never destroys completely the good of nature ~ Saint Thomas Aquinas, (QDdA a. 14ad17).,
382:Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces as things are in this world. ~ Sri Aurobindo, Letters on Yoga - I, Morality and Yoga,
383:If you don't succeed in meditation, practice Japa. Japa leads to perfection. One attains perfection through Japa. If a meditative mood sets in well and good. If not, don't force your mind to meditate. ~ Sri Sarada Devi,
384:Ignorance means, not to see the good. Not to see the truth is ignorance. Those who don't see it are ignorant people. ~ Shaykh Mehmet Adil al-Haqqani Al-Naqshabandi, @Sufi_Path
385:... outside of the book-knowledge which is necessary to our professional training, I think I got most of my development from the good conversation to which I have always had the luck to access. ~ Alfred North Whitehead,
386:But the second knowledge of glory only arrived when they became blessed by turning to the good. And this is properly called, "morning knowledge" ~ Saint Thomas Aquinas, (ST 1.62.1ad3).,
387:Man is good when he raises very high his divine and spiritual "I", but frightful when he wishes to exalt above men his fleshly vain, ambitious and exclusive. ~ Tolstoi, the Eternal Wisdom
388:Historically, languages designed for other people to use have been bad: Cobol, PL/I, Pascal, Ada, C++. The good languages have been those that were designed for their own creators: C, Perl, Smalltalk, Lisp. ~ Paul Graham,
389:Often men take for their conscience not the manifestation of the spiritual being but simply what is considered good or bad by the people in their environment. ~ Tolstoi, the Eternal Wisdom
390:Why was not man created good from the beginning?

   It is not God who made man wicked. It is man who makes himself wicked by separating himself from God.
   ~ The Mother, Words Of The Mother II,
391:Always remember God. Each and every event, everywhere, is by His Will alone and is for our own good. Each thing in our lives is always only Blessing, even though it may not appear so, at the time. ~ Sri Yogi Ramsuratkumar,
392:I am the good shepherd. I know my own - I love them - and my own know me. In plain words: those who love me are willing to follow me, for anyone who does not love the truth has not yet come to know it. ~ Gregory the Great,
393:It is contrary to good morals for one man to have several wives, for the result of this is discord in domestic society, as is evident from experience ~ Saint Thomas Aquinas, (ScG 3.124).,
394:The saint does good and makes not much of it. He accomplishes great things and is not attached to them. He does not wish to let his wisdom appear. ~ Lao-Tse: Tao-te-King, the Eternal Wisdom
395:We have the choice; it depends on us to choose the good or the evil by our own will. The choice of evil draws us to our physical nature and subjects us to fate. ~ Horace, the Eternal Wisdom
396:He who labors as he prays lifts his heart to God with his hands. Whenever you begin any good work you should first of all make a most pressing appeal to Christ our Lord to bring it to perfection. ~ Saint Benedict of Nursia,
397:The more you think about your grievances or the injustices you have suffered, the more such trials you will receive. The more you think of the good fortune you have had, the more good fortune will come to you." ~ Emmet Fox,
398:All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work. ~ Anonymous, The Bible, 2 Timothy, 3:16-17,
399:It is good for you to spend some time with children. They will teach you to believe, to love and to play. Children will help you smile from your heart and to have that look of wonderment in your eyes. ~ MATA AMRITANANDAMAYI,
400:The heart's faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
401:If any during this life are changed out of fear of God and pass from an evil life to a good one, they pass from death to life and later they shall be transformed from a shameful state to a glorious one. ~ Fulgentius of Ruspe,
402:The psychic and spiritual attitude is also not dependent on the good and bad in beings, but is self-existent. ~ Sri Aurobindo, Letters on Yoga - III, The Emergence or Coming Forward of the Psychic,
403:Evil cannot possibly be intended by anyone for its own sake, but it can be intended for the sake of avoiding another evil, or obtaining another good ~ Saint Thomas Aquinas, (ST 1-2.78.1ad2).,
404:He that gives good advice, builds with one hand; he that gives good counsel and example, builds with both; but he that gives good admonition and bad example, builds with one hand and pulls down with the other. ~ Francis Bacon,
405:All human perceptions, wherever they come from, include good and evil. It is necessary to know how to determine and assimilate all the good and offer it to God, and to eliminate all the evil. " ~ Saint Padre Pio of Pietrelcina,
406:All that leads you away from me in thought and feeling is bad. All that brings you closer to me and gives you the perception and joy of my presence is good.
   ~ The Mother, Some Answers From The Mother,
407:Hysterical optimism will prevail until the world again admits the existence of tragedy, and it cannot admit the existence of tragedy until it again distinguishes between good and evil. ~ Richard Weaver, Ideas Have Consequences,
408:If I did not simply live from one moment to another, it would be impossible for me to be patient, but I only look at the present, I forget the past, and I take good care not to forestall the future." ~ Saint Thérèse de Lisieux,
409:In philosophy it is always good to put a question instead of an answer to a question. For an answer to the philosophical question may easily be unfair; disposing of it by means of another question is not. ~ Ludwig Wittgenstein,
410:Truth is the perfect virtue, the sovereign good that is not troubled by matter nor circumscribed by the body, the good bare, evident, unalterable, august, immutable. ~ Hermes, the Eternal Wisdom
411:By the practice of benevolence, tenderness, good will and indifference to the objects of happiness and sorrow, virtue and vice the mind arrives at its purification. ~ Patanjali, the Eternal Wisdom
412:he man whose understanding is in union with the Spirit, casts from him both good doing and evil doing; get this union, it is the perfect skill in works. ~ Bhagavad Gita. II- 50, the Eternal Wisdom
413:I am the owner of my actions (kamma), inheritor of my actions, born of my actions, created by my actions, and have my own actions as my judge! Whatever I do, good or evil, I will feel the resulting effects of that … ~ The Buddha,
414:The Lord can rescue the good from the ordeal, and hold the wicked for their punishment until the day of Judgement, especially those who are governed by their corrupt bodily desires and have no respect for authority. ~ 2 Peter 2:9,
415:Your good thoughts, good words and good deeds alone will be your intercessors. Nothing more will be wanted. They alone will serve you as a safe pilot to the harbour of Heaven, as a safe guide to the gates of paradise. ~ Zoroaster,
416:He alone knows the law of life. Whoever does not seek out clearly what is the true good, cannot correct himself with sincerity and does not arrive at true perfection. ~ Confucius, the Eternal Wisdom
417:he sovereign good has its abode in the soul; when that is upright, attentive to its duties, shut in upon itself, it has nothing to desire, it enjoys a perfect happiness. ~ Seneca, the Eternal Wisdom
418:Revolutions are distracting things, but they are often good for the human soul; for they bring a rapid unrolling of new horizons. ~ Sri Aurobindo, The Future Poetry, The Character of English Poetry - II,
419:But the man who bringeth not by his own movement on living beings the pains of slavery and death and who desireth the good of all creatures, attaineth to happiness. ~ Laws of Manu, the Eternal Wisdom
420:Make friends with the angels, who though invisible are always with you. Often invoke them, constantly praise them, and make good use of their help and assistance in all your temporal and spiritual affairs." ~ Saint Francis de Sales,
421:The value of our actions lies not so much in their apparent nature and outward result as in their help towards the growth of the Divine within us. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good,
422:God split himself into a myriad parts that he might have friends. This may not be true, but it sounds good, and is no sillier than any other theology.
   ~ Robert Heinlein, Notebooks of Lazarus Long, from Time Enough for Love (1973).,
423:Sugar and sand may be mixed together, but the ant rejects the sand and carries away the grains of sugar. So the holy Paramahamsas and pious men successfully sift the good from the bad. ~ Sri Ramakrishna,
424:Why are we all joy when we have done a good action ? Because each good action assures us that our true "I" is not limited to our own person, but exists in all that lives. ~ Tolstoi, the Eternal Wisdom
425:Do not try. Just Be. One man cannot be like another, because all are beautifully different. You can only 'try' to do spontaneously what you deem to be good, using intuition to decide." ~ Sunyata, a Danish mystic. http://bit.ly/2MabD8D,
426:For every atom belonging to me as good belongs to you." ~ Walt Whitman, (1819 - 1892) American poet, essayist, and journalist.He was a part of the transition between transcendentalism and realism, Wikipedia.,
427:Judas who was counted in the number of the apostles lost all his labour in one single night and descended from heaven to hell. Therefore, let no-one boast of his good works, for all those who trust in themselves fall. ~ Saint Xanthias,
428:To love is good, too: love being difficult. For one human being to love another: that is perhaps the most difficult of all our tasks, the ultimate, the last test and proof, the work for which all other work is but preparation. ~ Rilke,
429:All the nations will be united in the Catholic faith. Men will seek the kingdom of God in all solicitude. The Lord will give good pastors to the Church. Men will live in peace, each in his own field." ~ Venerable Barthalomew Holzhauser,
430:Doing good to others is not a duty. It is a joy, for it increases our own health and happiness." ~ Zoroaster, (c. 628~ c. 551), Iranian religious reformer and prophet, traditionally regarded as the founder of Zoroastrianism, Wikipedia.,
431:He who believes himself to be far advanced in the spiritual life has not made a good beginning." ~ Jean-Pierre Camus de Pontcarré, (1584 - 1652) was a French bishop, preacher, and author of works of fiction and spirituality, Wikipedia.,
432:We must be prepared to leave behind on the path not only that which we stigmatise as evil, but that which seems to us to be good, yet is not the one good. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
433:All natures, because they exist and therefore have a mode of their own, a form of their own, and a certain peace within themselves, are certainly good. ~ Saint Augustine of Hippo, City of God xii.5,
434:Disapproval of that which threatens and hurts us, approval of that which flatters and satisfies refine into the conception of good and evil. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
435:Let us give up all this foolish talk of doing good to the world. It is not waiting for your or my help; yet we must work and constantly do good, because it is a blessings to ourselves. ~ Swami Vivekananda,
436:Philosophy comprehends the apparent manifold of things and the single truth of their meaning.... There is a coincidence in philosophy and only in philosophy of the understanding of all human things with the human good. ~ Seth Bernadette,
437:The lust that warps the spirit's natural good
Replaced by a manufactured virtue and vice
The frank spontaneous impulse of the soul: ~ Sri Aurobindo, Savitri, The Descent into Night,
438:In order that the mind should see light instead of darkness, the entire soul must be turned away from this changing world, until its eye can learn to contemplate reality and that supreme splendor which we have called the good. ~ Socrates,
439:Selfishness is the only sin, meanness the only vice, hatred the only criminality. All else can easily be turned into good, but these are obstinate resisters of deity.
   ~ Sri Aurobindo, Essays Divine And Human,
440:This is the good of each thing, namely, to participate in the likeness of God; for every other goodness is nothing other than a certain likeness of the first goodness ~ Saint Thomas Aquinas, (ScG 1.96).,
441:To seek to know the significance of life is itself the result of good karma in past births.

Those who do not seek such knowledge are simply wasting their lives. ~ Sri Ramana Maharshi, Talks, 558,
442:Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity, gift to the extent of one's power, and gratefulness, these eight qualities shed a lustre upon their possessor. ~ Krishna-Dwaipayana Vyasa,
443:You have created me and recreated me and You have given me all the good things I possess, and still I do not know You. In the end, I was made in order to see You, and I have not yet accomplished what I was made for. ~ Anselm of Canterbury,
444:What's the good of fasting if, on the one hand, you pass the day without food and, on the other, you abandon yourself to the dice and to brainless nonsense, and often waste the whole day in swearing and blaspheming? ~ Saint John Chrysostom,
445:Cultivate the habit of being grateful for every good thing that comes to you; to give thanks continuously. And because all things have contributed to your advancement, you should include all things in your gratitude.
   ~ Ralph Waldo Emerson,
446:His Mercy is so great that he hinders no one from drinking from the fountain of life. Indeed, he calls us loudly to do so (Jn 7:37). But he is so good that he will not force us to drink of it. ~ Teresa of Avila, The Way of Perfection ch. 20,
447:What good is there in reading a whole lot of scriptures? What good is there in the study of philosophy? What is the use of talking big? At the beginning one should concentrate on God with form. ~ Sri Ramakrishna,
448:Ignorant like men born blind who know not light,
They could equate worst ill with highest good, ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
449:His knowledge he disguised as Ignorance,
His Good he sowed in Evil's monstrous bed,
Made error a door by which Truth could enter in. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
450:We must "strike off our fetters". But no fetter is ever struck off by a single blow. Repeated blows are necessary. If you want to break your bondages, you must struggle patiently. Nothing sudden has brought about good. ~ Swami Ramakrishnananda,
451:There are hardly half a dozen writers in England today who have not sold out to the enemy. Even when their good work has been a success, Mammon grips them and whispers: More money for more work. ~ Aleister Crowley,
452:Thou wouldst exhort men to good ? but hast thou exhorted thyself ? Thou wouldst be useful to them ? Show by thy own example what men philosophy can make and do not prate uselessly. ~ Epictetus, the Eternal Wisdom
453:I beg you to understand this one fact - no good comes out of the man who day and night thinks he is nobody. If a man, day and night, thinks he is miserable, low, and nothing, nothing he becomes. ~ Swami Vivekananda,
454:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
455:You will not be able to give anyone happiness by means of your wealth, so do it by means of a cheerful countenance and good humor. ~ The Prophet Muhammad in Qushayri: al-Risalat al-Qushayriyy, @Sufi_Path
456:The two phases of this distinction in life are—first, that the man who knows the real Self, will not be affected by anything; secondly, that that man alone can do good to the world. ~ Swami Vivekananda, (CW. V. 285),
457:You are leading a householder's life. That is very good. It is like fighting from a fort. But one should spend some time in solitude and attain Knowledge. Then one can lead the life of a householder. ~ Sri Ramakrishna,
458:Sin exalted
Seizes secure on the thrones of the world for her glorious portion,
Down to the bottomless pit the good man is thrust in his virtue. ~ Sri Aurobindo, Collected Poems, Ilion,
459:The good man, though a slave, is free; the wicked, though he reigns, is a slave, and not the slave of a single man, but- what is worse - the slave of as many masters as he has vices. ~ Saint Augustine of Hippo,
460:Why not improve life for the world's poorest first. Is it so impossible to move business from private greed to public good?" ~ Anita Lucia Roddick, (1942 -2007) a British businesswoman, human rights activist and environmental campaigner, Wikipedia.,
461:Action is being truly observant of your own thoughts, good and bad, looking into the true nature of whatever thoughts may arise, neither tracing the past nor inviting the future, …" ~ Sogyal Rinpoche, "The Tibetan Book of Living and Dying,", (1994).,
462:Every agent acts for an end. Now the end is the good desired and loved by each one. So it is evident that every agent, whatever it be, does every action from love of some kind ~ Saint Thomas Aquinas, (ST 1-2.28.6).,
463:He whose thought spills not itself to this side or' that, whose mind is not tormented, who is not anxious any more about good than about evil, for him there is no fear, for he watches. ~ Dhammapada, the Eternal Wisdom
464:The growing good of the world is partly dependent on unhistoric acts; and that things are not so ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs. ~ George Eliot,
465:Many SACRIFICES must be made... Much PENANCE must be done... We must pay many visits to the Blessed Sacrament... But first of all we must be VERY GOOD... Already the Cup is Filling, and if we do not change we shall be punished." ~ Our Lady Of Carmel ,
466:Matrimony is specially ordained for the good of human offspring, but adultery is specially opposed to matrimony, by breaking the marriage faith which is due between spouses ~ Saint Thomas Aquinas, (ST 2-2.154.8ad2).,
467:For whatever good work we may do, let us not claim any praise or benefit. It belongs to God. Give up the fruits to God. Let us stand aside and think that we are only servants obeying God, our Master. ~ Swami Vivekananda,
468:The great malady of the soul is error which brings in its train all evils without any good. Intelligence combats it and brings back the soul to good as the physician restores the body to health. ~ id, the Eternal Wisdom
469:You will end by the discovery that the best means, of health is to watch over the good health of others, and that the surest way to feel happy is to watch over the happiness of others. ~ Vivenkananda, the Eternal Wisdom
470:Do not weigh down your servants with the burden of their sins, but purify us and direct the paths we take so that we go forward in purity and innocence of heart, so that all that we do is good and acceptable to you and to those who lead us. ~ Clement I,
471:It is not a matter of refuting the opinions of others, but of presenting one's own; not a matter of contesting some aspect of the teaching or behavior of others that seems not to be good, but of writing on behalf of truth. ~ Saint Maximus the Confessor,
472:Jesus Christ must be loved alone with a special love for He alone, of all friends, is good and faithful. For Him and in Him you must love friends and foes alike, and pray to Him that all may know and love Him. ~ Thomas A Kempis, The Imitation of Christ,
473:What you have tried and experienced yourself and recognised as the Truth, what is in conformity with your own good and the good of others, in that believe and order your conduct accordingly. ~ Tolstoi, the Eternal Wisdom
474:It ought to be distinctly understood that sin is incurred by coming in contact with sinners, and nobility in the company of good persons; and keeping aloof from the wicked is the external purification. ~ Swami Vivekananda,
475:None can reproach thee with injustice done? It is too little. Banish injustice even from thy thought, It is not the actions alone, but the will that distinguishes the good from the wicked. ~ Democritus, the Eternal Wisdom
476:The BEAUTIFUL and the GOOD are the same in a subject, since they are founded on the same reality, namely, the form, and it is for this reason that the GOOD is praised as BEAUTIFUL ~ Saint Thomas Aquinas, (ST 1.5.4ad1).,
477:What is the root of evil? Greed, disliking and delusion are the roots of evil. And what then are the roots of good? To be free from greed and disliking and delusion is the root of good. ~ Sangiti Sutta, the Eternal Wisdom
478:If you really want the good of others, the whole universe may stand against you and cannot hurt you. It must crumble before your power of the Lord Himself in you if you are sincere and really unselfish. ~ Swami Vivekananda,
479:Pray, pray, my children ... You will all be about to be tested: the good ones will pay for the culprits, I will protect many, especially those who have always trusted me." ~ Our Lady Marie Martel (1872-1913) / APPARITIONS OF TILLY (1896 - c. early 1900s),
480:There is only one sin and it is: weakness. When I was a boy, I read Milton's Paradise Lost. The only good man I had any respect for was Satan. The only saint is that person who never weakens, faces everything, and determines die game. ~ Swami Vivekananda,
481:Where there is no obedience there is no virtue, where there is no virtue there is no good, where there is no good there is no love, where there is no love, there is no God, and where there is no God there is no Paradise." ~ Saint Padre Pio of Pietrelcina,
482:Hearken to the word of the sage with the ear of the soul, even when his conduct has no similitude to his teachings. Men should listen to good counsel even though it be written on a wall. ~ Sadi; Sulistan, the Eternal Wisdom
483:Fear the judgments of God! Dread the wrath of the Almighty! Do not discuss the works of the Most High, but examine your sins -- in what serious things you have offended and how many good things you have neglected. ~ Thomas A Kempis, The Imitation of Christ,
484:Some suffer a very burdensome amount of sorrow from adversity, but they are not led astray by it because of the good disposition of their reason. This is due to patience ~ Saint Thomas Aquinas, (Commentary on Job, ch. 4).,
485:Whoever gives himself up to rational meditations, finds very soon the joy in all that is good. He sees that riches and beauty are impermanent and wisdom the most precious of jewels. ~ Fo-shu-hing-tsan-king, the Eternal Wisdom
486:He who is not angry when there is just cause for anger is immoral. Why? Because anger looks to the good of justice. And if you can live amid injustice without anger, you are immoral as well as unjust. ~ Saint Thomas Aquinas,
487:The reader must be reminded that it takes a good 'mind' to be 'insane'. Morons, imbeciles, and idiots are 'mentally' deficient, but could not be insane. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics,
488:By far the greatest thing is to be a master of metaphor. It is the one thing that cannot be learned from others. It is a sign of genius, for a good metaphor implies an intuitive perception of similarity among dissimilars.
   ~ Aristotle,
489:Exactly the same technology can be used for good and for evil. It is as if there were a God who said to us, I set before you two ways: You can use your technology to destroy yourselves or to carry you to the planets and the stars. It's up to you. ~ Carl Sagan,
490:For though I have with me good men, devout brethren, faithful friends, holy books, beautiful treatises, sweet songs and hymns, all these help and please but little when I am abandoned by grace and left to my poverty. ~ Thomas A Kempis, The Imitation of Christ,
491:Do good under all circumstances, but with no care for any profit, or any blessedness, or any damnation, or any salvation, or any martyrdom; but all you do or omit should be for the honor of Love." ~ Hadewijch, (13 cnt.) 13th-century poet and mystic, Wikipedia.,
492:The Good Shepherd came in search of the straying sheep to the mountains and hills on which you used to offer sacrifice. When he found it, he took it on the shoulders that bore the wood of the cross, and led it back to the life of heaven. ~ Gregory of Nazianzen,
493:he intelligence uncovers its light to the souls it governs and battles against their tendencies, even as a good physician uses fire and steel to combat the maladies of the body and recall it to health. ~ Hermes, the Eternal Wisdom
494:If you want to be great, give up hatred. Then God's grace will descend on you. No one can become great unless God makes one great. A hateful man can never make progress. If you want to rise high up, renounce hatred. Perform good works alone. ~ Swami Adbhutananda,
495:There are a very few healthy, fat sheep - that is, those that are made strong by feeding on the truth, by God's gift making good use of the pastures - but they are not safe from the bad shepherds. ~ Saint Augustine of Hippo,
496:To suffer as a Christian is not only to suffer in confession of the faith, which is done by words, but also to suffer for doing any good work, or for avoiding any sin, for Christ's sake ~ Saint Thomas Aquinas, (ST 2-2.124.5ad1).,
497:Without continence nothing great can be achieved. Without absolute continence, you can neither have perfect health, nor be able to do good to others, or attain realization. Continence is such a great power, so noble, so necessary for all. ~ SWAMI TRIGUNATITANANDA,
498:A being appears, it has an epiphany: in that it is beautiful and makes us marvel. In appearing it gives itself, it delivers itself to us: it is good. And in giving itself up, it speaks itself, it unveils itself: it is true.... ~ Hans Urs von Balthasar, My Work 116,
499:I don't tell you or advise you to despise God's works, or to think there is anything against your faith in what the good God has made good. But use every kind of creature, and everything this world is equipped with, reasonably and moderately. ~ Saint Leo the Great,
500:Let us cast aside the opulence of this world; let us have recourse to only that portion of it that serves a good end; let us gain our lives by acts of charity; let us share what we have with the poor that we may be rich in the bounty of heaven. ~ Gregory Nazianzen,
501:„We must embrace struggle. Every living thing conforms to it. Everything in nature grows and struggles in its own way, establishing its own identity, insisting on it at all cost, against all resistance." "It is also good to love: because love is difficult." ~ Rilke,
502:Agatha, the name of our saint, means 'good.' She was truly good, for she lived as a child of God. She was also given as the gift of God, the source of all goodness to her bridegroom, Christ, and to us. For she grants us a share in her goodness. ~ Methodius of Sicily,
503:Do not agitate yourself, dreaming up all sorts of projects. The Lord does His work. You be the instrument. If the idea that 'I am the doer' gets hold of a person, it will be the cause of bondage, and no permanent good ever comes out of such deeds. ~ SWAMI PREMANANDA,
504:Let us follow in his paths by the guidance of the Gospel; then we shall deserve to see him who has called us into his kingdom. If we wish to attain a dwelling-place in his kingdom we shall not reach it unless we hasten there by our good deeds. ~ Rule of St. Benedict,
505:How many people want to hear about God? That desire comes through God's special grace. Real yearning for God is the result of associating with the holy, and a person gets the opportunity for holy company only as a result of many good actions. ~ Swami Ramakrishnananda,
506:Whatever kind of thought arises, have the same reaction: 'Not me, not my business'. It can be a good thought or a bad thought. Treat them the same way. To whom are these thoughts arising? To you. That means you are not the thought. You are the Self. ~ Annamalai Swami,
507:Whoever applies himself intelligently to profound meditation, soon finds joy in what is good; he becomes conscious that beauty and riches are transient things and wisdom the fairest ornament. ~ Fo-sho-hing-tsan-king, the Eternal Wisdom
508:Why should you be helpless? Does not the Master guide you through good and bad? Why should you be so worried? I have deposited you at His holy feet. You will have to move about within that circle; you can't go beyond it. He is always protecting you. ~ Sri Sarada Devi,
509:Whosoever has come to know himself, has come to the perfect good; but he who by an error of love has set his love on the body, remains lost in darkness and subjected by his senses to the conditions of death. ~ Hennes, the Eternal Wisdom
510:Before the Comet comes, many nations, the good excepted, will be scoured with want and famine. The great nation in the ocean that is inhabited by people of different tribes and descent by an earthquake, storm and tidal waves will be devastated." ~ Saint Hildegard of Bingen,
511:In what does religion consist? It consists in causing as little suffering as possible and in doing good in abundance. It consists in the practice of love, of compassion, of truth, of purity in all domains of life. ~ Asoka, the Eternal Wisdom
512:Our natural desire for the good ... is itself and original participation in God's love operating within us, moving us from within. This immanent ideal that we call nature... frees us, by virtue of its being a participation in God's creative word of love ~ David L Schindler,
513:When an old dog howls, other dogs join in for no reason. 118 Even when the wise fall into terrible decline, they please others by giving good advice. Even when fools become prosperous, they only argue, burning themselves and others ... ~ The Tibetan Book of Everyday Wisdom,
514:A being appears, it has an epiphany: in that it is beautiful... In appearing it gives itself, it delivers itself to us: it is good. In giving itself up, it speaks itself, it unveils itself: it is true (in itself, but in the other to which it reveals itself). ~ Von Balthasar,
515:Mental japa is very good. That helps meditation. Mind gets identified with the repetition and then you get to know what worship (puja) reall is - the losing of one's individuality in that which is worshipped. ~ Sri Ramana Maharshi, Talks 31,
516:The Apostles were many and to only one of them did he say Feed my sheep. May it never happen that we truly lack good shepherds! May it never happen to us! May God's loving kindness never fail to provide them! ~ Saint Augustine of Hippo,
517:Live in the present, Do all the things that need to be done. Do all the good you can each day. The future will unfold." ~ Peace Pilgrim, (1908 - 1981), b. Mildred Norman, American non-denominational spiritual teacher, mystic, vegetarian activist and peace activist. Wikipedia,
518:The small number of souls, who hidden, will preserve the treasures of the Faith and practise virtue will suffer a cruel, unspeakable and prolonged martyrdom. Many will succumb to death from the violence of their sufferings and those who sacrifice." ~ Our Lady of Good Success,
519:It is very good to dream of the Guru, the Chosen Ideal and of Gods and Goddesses. It encourages and delights the mind greatly. If you experience them, do not go about talking about them to anybody and everybody, you can tell them to your Guru, if you like. ~ SWAMI VIRAJANANDA,
520:Sufism is to adhere to the science of Reality. Sufism is to perpetually work for the good. Sufism is rendering sincere counsel to all in the community. Sufism is perfect sincerity in deference to Reality. ~ Imam Al Junayd, @Sufi_Path
521:We have thousands of opportunities every day to be grateful: for having good weather, to have slept well last night, to be able to get up, to be healthy, to have enough to eat. ... There's opportunity upon opportunity to be grateful; that's what life is." ~ David Steindl-Rast,
522:He that thus knoweth, becometh the self of all beings. As is that Divinity, such is he. And as to that Divinity all beings have good will, even so to him that thus knoweth all beings have good will. ~ Brihadaranyaka Upanishad, the Eternal Wisdom
523:Good is the mastery of the body, good the mastery of the speech, good too the mastery of the mind, good the perfect self-mastery. The disciple who is the master of himself, shall deliver his soul from every sorrow. ~ Dhammapada, the Eternal Wisdom
524:The common good of many is more divine than the good of an individual. So it is virtuous for a man to endanger even his own life, either for the spiritual or for the temporal common good of the republic ~ Saint Thomas Aquinas, (ST 2-2.31.3ad2).,
525:The first author and mover of the universe is an intellect, so the ultimate end of the universe must be the good of an intellect. This good is truth. And so truth must be the ultimate end of the whole universe ~ Saint Thomas Aquinas, (ScG 1.1).,
526:There are two ways of waking up in the morning. One is to say, 'Good morning, God,' and the other is to say, 'Good God, morning'!" ~ Fulton John Sheen, (1895-1979) American Archbishop of the Catholic Church known for his preaching and his work on television and radio, Wikipedia.,
527:What is reprehensible is that while leading good lives themselves and abhorring those of wicked men, some, fearing to offend, shut their eyes to evil deeds instead of condemning them and pointing out their malice. ~ Saint Augustine of Hippo,
528:A man who has been justified, who from impious has been made pious, receives a gift (since he had no antecedent good merit) by which he may also acquire merit: what was begun in him by Christ's grace can also be augmented by the industry of his free choice. ~ Prosper of Aquitaine,
529:Don't react or form an opinion about anything you observe, a newspaper headline or an inner feeling. Judge nothing as good or bad, pleasurable or painful, favorable or unfavorable. Simply watch, just as if you have no personal connection with whatever you observe. ~ Vernon Howard,
530:How do you know what's good for you? If you say you want to improve then you ought to know what's good for you, but obviously you don't because if you did then you would be improved. So, we don't know. We do not really know how to interfere with the way the world is. ~ Alan Watts,
531:Marriage has yet another ultimate end, among believers, namely the sign of Christ and of the Church. And such a good of marriage is called, "sacrament" ~ Saint Thomas Aquinas, (Commentary on Lombard's Sentences 4.33.1.1). https://t.co/Ap3x2cEYS6,
532:My advice to you is not to become attached to the world. Have a friendly relationship with one another. That will be for your good and make you all happy. Do your worldly duties with a part of your mind and direct most of it to God. ~ Sri Ramakrishna,
533:Something they forge there sitting unknown in the silence eternal,
Whether of evil or good it is they who shall choose who are masters
Calm, unopposed; they are gods and they work out their iron caprices. ~ Sri Aurobindo, The Future Poetry, Ilion,
534:The declaration concerning each of the created things, 'God saw that it was good,' means this: God perceived good in the purposes of each thing, and saw how each of the created things is good in relation to the purposes for which it had come to be. ~ Origen, Comm. on John 13. 280,
535:This thing is good and that good, but take away this and that, and regard good itself if you can, so will you see God, not good by a good that is other than Himself, but the good of all good. ~ Saint Augustine of Hippo, On the Trinity, ch. 8,
536:Your will & your values you set upon the river of becoming. Now the river carries your skiff along. The river is not your danger & the end of your good & evil, you wisest ones; but this will itself, the will to power - the unexhausted begetting will of life. ~ Friedrich Nietzsche,
537:Creatures are intrinsically structured to an other- directedness through which they yet attain to their own proper power (ST I, Q19, a2): they are thus internally ecstatic, a consequence of their being good and so interiorly propelled to communicating that good... ~ Graham McAleer,
538:If you do not train a child's will, in order not only to please you-its parents-but to bend before the holy will of Him, who is the only just rewarder of good and evil, then you are a failure as a Christian. Where there is no discipline, there is no constancy. ~ Sebastian Dabovich,
539:That's where you really belong where there is no good and bad, no one trying to achieve anything. Just being - pure being. The only freedom you will ever have is when you go deep into the Silence and you transcend, transmute the universe, your body and your affairs. ~ Robert Adams,
540:You have to be honest with yourself & see how thoughts have been ruling you. Mind has been telling you: 'This is like this & this is like that. This is good, this is bad. This is right, this is wrong'. Being judgmental is what has to be given up, totally and completely. ~ R. Adams,
541:Before the Christian Churches are renovated and united, God will send the Eagle, who will travel to Rome and bring much happiness and good. The Holy Man will bring peace between the clergy and the Eagle and his reign will last four years." ~ Saint Hilarion of Czenstochau, (+291 AD),
542:If you keep the company of the impious, they will teach you to have a bad opinion of the pious. However if you keep the company of the pious, they will teach you to have a good opinion of the impious." ~ al-Habib Omar bin Hafiz, @Sufi_Path
543:Whoso has been careless and has conquered his carelessness, whoso having committed errors concentrates his whole will towards good, shines on the darkened world like the moon in a cloudless sky, ~ Buddhist Sayings from the Chinese, the Eternal Wisdom
544:You must feel that the person who blames you is yourself & the person who praises you is also yourself. You won't lose your good qualities just because somebody speaks ill of you. So let them criticize. I shall remain undisturbed by the praise or blame of others ~ Swami Turiyananda,
545:DEVOTEE: "What is the good of holy company?"

MASTER: "It begets yearning for God. It begets love of God. Nothing whatsoever is achieved in spiritual life without yearning. By constantly living in the company of holy men, the soul becomes restless for God. ~ Sri Ramakrishna,
546:Happy is she who out of her treasure brings forth the perfect image of the King. Your treasure is wisdom, your treasure is chastity and righteousness, your treasure is a good understanding, such as was that treasure from which the Magi, when they worshipped the Lord. ~ Saint Ambrose,
547:In obedience to Our Lord's institution, the Church extends her charity to all, not only to friends, but also to foes who persecute her, according to Mt. 5:44: "Love your enemies; do good to them that hate you" ~ Saint Thomas Aquinas, (ST 2-2.11.4).,
548:It goes without saying that for admission to live in this ideal place (Sri Aurobindo Ashram) the essential conditions that need to be fulfilled are good character, good conduct, honest, regular and efficient work and a general goodwill. ~ The Mother, mcw, 13,
549:An instrument good for a certain work and set of conditions, if it is still retained when other work has to be done and conditions change, becomes necessarily an obstacle. ~ Sri Aurobindo, The Human Cycle, The Formation of the Nation-Unit - The Three Stages,
550:One has no reason to regret when one dies, when one has lost money, property or house; all that does not belong to the man. One should have regret when man loses his real good, his greatest happiness: the faculty of loving. ~ Tolstoi, the Eternal Wisdom
551:Its not good enough to be good on your own that not good enough,Islam doesn't want you to stop there,You have to be working towards the betterment of your entire societies.... ~ Shaykh Sayyid Muhammad bin Yahya Al Husayni An Ninowy, @Sufi_Path
552:To slander is to speak ill of an absent person in order to blacken his good name. Now it is a very grave matter to blacken a man's good name, because of all temporal things a man's good name seems the most precious ~ Saint Thomas Aquinas, (ST 2-2.73.2).,
553:Misery and difficulties come at times to strengthen our character. They are like examinations. We must prepare and pass them. Know that they are very good for the formation of character. The more we meet with difficulties, the more we remember our Mother for protection.~ Swami Paramananda,
554:Now if there are good sheep then it follows that there are good shepherds, since a good sheep will naturally make a good shepherd. But all good shepherds are in the one Shepherd, and in that sense they are not many but one. ~ Saint Augustine of Hippo,
555:Satsang and spiritual books have the power to turn our minds towards good thoughts. That alone, however, will not enable us to go forward with steady steps. To rid our minds of all the dirt, and to progress towards the ultimate goal, we have to take refuge in a Guru ~ MATA AMRITANANDAMAYI,
556:There meet and clasp the eternal opposites,
There pain becomes a violent fiery joy;
Evil turns back to its original good,
And sorrow lies upon the breasts of Bliss. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
557:We are weighed down in soul and body by sloth and indolence, an disinclined to make an effort because, in fact, this price of effort, even for our good, is a part of the penalty we must pay for sin ~ Saint Augustine of Hippo, The City of God, 22.22).,
558:Whether for Heaven or Hell they must wage war:
Warriors of Good, they serve a shining cause
Or are Evil's soldiers in the pay of Sin. ~ Sri Aurobindo, Savitri, 02.06,
559:You have to be satisfied with the divine decree, observe the Law, and perform good works under all circumstances: in hardship and prosperity, when it is something you love and when it is something you hate. ~ Shaykh Abdul Qadir Jilani, @Sufi_Path
560:Build a good name. Keep your name clean. Don't make compromises, don't worry about making a bunch of money or being successful ~ be concerned with doing good work and make the right choices and protect your work. And if you build a good name, eventually, that name will be its own currency.,
561:If you could take the bliss and happiness that comes from meditation, and put it into a bottle, it would be the most popular drink in the world. Of course, this is not possible. But the good news is that it is free, it is good for your health, and it is always available. ~ Chamtrul Rinpoche,
562:Imam Hasan al-Basri was informed that someone was slandering him. ~ The Imam sent Halwa [sweets] to the slanderer and he said, "I heard that you have given me your good deeds as a gift, so I want to repay you for it." ~ Risala Qushayriya, @Sufi_Path
563:Men are guided by their own nature, whether good or bad; there is no gainsaying that. But in the world, there are always some who get intoxicated when they hear of God, and shed tears of joy when they read of God. Such men are true Bhaktas. ~ Swami Vivekananda,
564:Our first & foremost duty in life is to realize God. Know that He is the Pillar. Whatever you do, do clasping Him; then you will not take any false step & fall. What you do will be right & will be for the good of yourself & of the world. Blessed will be your life on earth.~ Swami Brahmananda,
565:Beware, O traveller on the path to truth, that the blind do not lead the blind. Your sight should be so keen that you are able to distinguish the smallest particle of good from the smallest particle of evil. ~ Shaykh Abd Al Qadir Al Jilani, @Sufi_Path
566:If thou hast seen an amputated hand or foot or a severed head lying separated from the rest of the body, even such he makes himself, as far as it is in him, who isolates himself from the All and acts against the common good. ~ Marcus Aurelius, the Eternal Wisdom
567:Doing good to others is virtue; injuring other is sin. Strength & courage are virtue; weakness & cowardice are sin. Independence is virtue; dependence is sin. Loving others is virtue; hating others is sin. Faith in God is virtue; doubt is sin. ~ Swami Vivekananda,
568:You tell me that good cheer, raiment, riches and luxury are happiness. I believe that the greatest felicity is to desire nothing, and in order to draw near to this supreme happiness, one must habituate oneself to have need of little. ~ Socrates, the Eternal Wisdom
569:Then first appeared the malady of mind,
Its pang of thought, its quest for the aim of life.
It twisted into forms of good and ill
The frank simplicity of the animal's acts; ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
570:Wherever the Lord keeps you, that will be for your good. He knows best. Leave everything to Him & don't forget Him - that is your duty. It is His responsibility where & in what condition to keep you & what He will make you do. For your part, just see that you may not forget Him.~ Swami Turiyananda,
571:Do u ever weep for God? How wonderful is the state when the name of the Lord brings tears to the eyes! The Master said, 'if u weep before the Lord, ur tears wipe out the mind's impurities of many births, & his grace immediately descends upon u. It is good to weep before the Lord.~ Swami Turiyananda,
572:Holy companionship has the power of generating love for God. Who is really holy man? The man in whose heart sits God Himself. It is only as the result of merit earned in a succession of lives that one has the good fortune to associate with holy people & be blessed by the ~ Manapurush Swami Shivananda,
573:What is obstinacy? How can one use it best?

   It is the wrong use of a great quality - perseverance. Make a good use of it and it will be all right. Be obstinate in your effort towards progress, and your obstinacy will become useful.
   ~ The Mother, Words Of The Mother II,
574:To man's righteousness this is his cosmic crime,
Almighty beyond good and evil to dwell
Leaving the good to their fate in a wicked world
And evil to reign in this enormous scene. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
575:The members of the Brahmo Samaj sing the name of Hari. That is very good. Through earnest prayer one receives the grace of God and realizes Him. God can be realized by means of all paths. The same God is invoked by different names. ~ Sri Ramakrishna, The Gospel of Ramakrishna,
576:The man whose soul aspires to the Eternal cannot give thought to such silly questions as that of daivic food, that is to say, a simple vegetarian diet, and for him who does not desire to attain to the Eternal, beef is as good as daivic food. ~ Ramakrishna, the Eternal Wisdom
577:ur conscience is an inner light which guides us with an infallible security, shows us everywhere the Good and invites us to cooperate in it; but the intelligence snatches it away from us under a veil whose stuff is of the imagination. ~ Antoine the Healer, the Eternal Wisdom
578:The kings of evil and the kings of good,
Appellants at the reason's judgment seat,
Proclaimed the gospel of their opposites,
And all believed themselves spokesmen of God: ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
579:For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the Sadhaka and for the good of all.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
580:Never to cause pain by thought, word or act to any living being is what is meant by innocence. Than this there is no higher virtue. There is no greater happiness than that of the man who has reached this attitude of good will towards all creation. ~ Vivekananda, the Eternal Wisdom
581:This is how you should pray: "Lord, if you see this to be for my good, if you judge it to be profitable for me, give me this thing to use for your honor; but if you foresee it will do me harm, impair the health of my soul, take away from me the desire for such a thing." ~ Thomas A Kempis, The Imitation of Christ,
582:We are commanded to live righteously, and the reward is set before us of our meriting to live happily in eternity. But who is able to live righteously and do good works unless he has been justified by faith? ~ Saint Augustine of Hippo, Various Questions to Simplician 1:2:21,
583:This is the secret of spiritual life: to think that I am the Atman and not the body, and that the whole of this universe with all its relations, with all its good and all its evil, is but as a series of paintings...scenes on a canvas...of which I am the witness. ~ Swami Vivekananda,
584:A natural inclination toward the darker side of magic is as good a point as any from which to begin the ultimate quest, and half this book is devoted to the black arts. ... We will begin by discussing the Spirit of Black Magic. Magical power is the key to the heaven-hell of the now.
   ~ Peter J Carroll, Liber Null,
585:And by the words, "God saw that it was good," it is sufficiently intimated that God made what was made not from any necessity, nor for the sake of supplying any want, but solely from His own goodness, that is, because it was good. ~ Saint Augustine of Hippo, City of God xi.24,
586:Because there are three classes of intellects: one which comprehends by itself; another which appreciates what others comprehend; and a third which neither comprehends by itself nor by the showing of others; the first is the most excellent, the second is good, the third is useless. ~ Niccolo Machiavelli, The Prince,
587:May your coming year be filled with magic and dreams and good madness. I hope you read some fine books and kiss someone who thinks you're wonderful, and don't forget to make some art ~ write or draw or build or sing or live as only you can. And I hope, somewhere in the next year, you surprise yourself. ~ Neil Gaiman,
588:To love, one must have no reservation, but be prepared to cast oneself into the flame and to give up into it a hundred worlds...In this path there is no difference between good and evil ; indeed with love neither good nor evil exists any longer. ~ Attar of Nishapur, the Eternal Wisdom
589:If foreigners were allowed to meddle with the affairs of a nation as soon as they arrived, many dangers might occur, since the foreigners not yet having the common good firmly at heart might strive for certain goals in opposition to the people ~ Saint Thomas Aquinas, (ST 1-2.105.3).,
590:In the same Upanishad, Agni is invoked for purely moral functions as the purifier from sin, the leader of the soul by the good path to the divine Bliss, and he seems to be identified with the power of the will and responsible for human actions
   ~ Sri Aurobindo, The Secret Of The Veda, [7],
591:I believe that everything happens for a reason. People change so that you can learn to let go, things go wrong so that you appreciate them when they're right, you believe lies so you eventually learn to trust no one but yourself, and sometimes good things fall apart so better things can fall together. ~ Marilyn Monroe,
592:May your coming year be filled with magic and dreams and good madness. I hope you read some fine books and kiss someone who thinks you're wonderful, and don't forget to make some art - write or draw or build or sing or live as only you can. And I hope, somewhere in the next year, you surprise yourself.
   ~ Neil Gaiman,
593:God is to be loved, not this and that good, but the good itself. For the good that must be sought for the soul is not one above which it is to fly by judging, but to which it is to cleave by loving; and what can this be except God? ~ Saint Augustine of Hippo, On the Trinity, ch. 8,
594:Question me now about all other matters, but do not ask who I am, for fear you may increase in my heart it's burden of sorrow as I think back; I am very full of grief, and I should not sit in the house of somebody else with my lamentation and wailing. It is not good to go on mourning forever. ~ Homer,
595:There Good, a faithless gardener of God,
Watered with virtue the world's upas-tree
And, careful of the outward word and act,
Engrafted his hypocrite blooms on native ill. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
596:Beware of confining yourself to a particular belief and denying all else, for much good would elude you - indeed, the knowledge of reality would elude you. Be in yourself a matter for all forms of belief, for God is too vast and tremendous to be restricted to one belief rather than another. ~ Ibn Arabi,
597:Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue and if there be any praise, think on these things. ~ Philippians IV, 8, the Eternal Wisdom
598:I know nothing which engenders evil and weakens good so much as carelessness; in the uncaring evil appears at once and effaces good. I know nothing which engenders good and weakens evil so much as energy; in the energetic good at once appears and evil vanishes. ~ Buddhist Texts, the Eternal Wisdom
599:You O Lord art good and merciful, and Your right hand had respect unto the profoundness of my death, and removed from the bottom of my heart that abyss of corruption. And this was the result, that I willed not to do what I willed, and willed to do what you willed. ~ Saint Augustine of Hippo,
600:Behold, my son, the plenitude of the good which follows the appearance of the Truth, for envy removes far from us and by the truth the good arrives with life and light and there no longer remain in us any executioners or darkness; all withdraw vanquished. ~ Hermes "On the Rebirth", the Eternal Wisdom
601:Christ takes shape in a believer through the faith that is in his inmost soul. Such a believer, gentle and humble of heart, is called to the freedom of grace. He does not boast of the merit he gains from good works, for they are worth nothing. ~ Saint Augustine of Hippo, Exposition on Galatians,
602:We should understand God, if we can and as far as we can, to be good w/o quality, great w/o quantity, creative w/o need or necessity, presiding w/o position, holding all things together w/o possession, wholly everywhere w/o place, everlasting w/o time. ~ Saint Augustine of Hippo, De Trin V prol,
603:A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally
   ~ Peter J Carroll,
604:There is in man a tendency to good, acc to the nature of his reason, which nature is proper to him, thus man has a natural tendency to know the truth about God and to live in society. In this respect, whatever pertains to this inclination belongs to the natural law ~ Saint Thomas Aquinas, (ST 2-2.94.2).,
605:328. There is nothing small in God's eyes; let there be nothing small in thine. He bestows as much labour of divine energy on the formation of a shell as on the building of an empire. For thyself it is greater to be a good shoemaker than a luxurious and incompetent king. ~ Sri Aurobindo, Essays Divine And Human,
606:But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.
   ~ Sri Aurobindo, The Life Divine,
607:To be "integrally developed" does not mean that you have to excel in all the known intelligences, or that all of your lines have to be at level 3. But it does mean that you develop a very good sense of what your own psychograph is actually like, so that with a much more Integral self-image you can plan your future development. ~ Ken Wilber,
608:We hear it said and taught over the whole surface of the earth, "Be good, be good." There is hardly anywhere a child, wherever he is born, to whom one does not say, "Do not steal, do not lie". But we can only be really helpful to him by teaching him to dominate his thoughts. ~ Vivekananda, the Eternal Wisdom
609:What are the four mighty combats? The battle to keep from waking the evil which yet is not; thebattle to repel the evil that is already in existence; the battle to awaken the good which yet is not; the battle to preserve and develop the good that is al-' ready in existence. ~ Sankhya Karika, the Eternal Wisdom
610: know not anything, O my brothers, which so much gives birth to good, leads to the supreme happiness and destroys evil as vigilance, energy, moderation, contentment, wise reflection, a clear conscience, the friendship of the just, seeking after good and aversion from evil. ~ Anguttara Nikaya, the Eternal Wisdom
611:hen a man is delivered from all the dispositions of his heart which turn towards evil and not towards good and which can be extinguished, let him uproot them like the stock of a palm-tree, so that they shall be destroyed and have no power to sprout again. That I call a true repentance. ~ Mahavagga, the Eternal Wisdom
612:The soul is the older brother of the personality. It is that which from a somewhat larger perspective is forever ministering without thought of itself, without selfishness, without ulterior motive. It is the true friend, therefore, because it is that which works forever for our good. ~ Manly P. Hall (The Soul Image as the Immortal Friend March 24, 1957)
613:Men have such a good opinion of themselves, of their mental superiority and intellectual depth; they believe themselves so skilled in discerning the true from the false, the path of safety from those of error, that they should be forbidden as much as possible the perusal of philosophic writings. ~ Abu Hamid al-Ghazali,
614:God is our wise and perfect friend, because he knows when to smite and when to fondle; when to slay us no less then when to save and to succour... There must be faith in the love and wisdom of God,... working out all for our good even when it is apparently veiled in evil. ~ Sri Aurobindo, 1984 Ashram Diary, July 3 and Augst 22,
615:Man who has towered
Out of the plasm and struggled by thought to Divinity's level,
Man, this miniature second creator of good and of evil,
He too was only a compost of Matter made living, organic,
Forged as her thinking tool by an Energy blind and ~ Sri Aurobindo, Collected Poems, Ahana,
616:What would you say are your three truths? JP: I would say, stive to manifest the faith necessary to make things better rather than worse. Pray that you have enough terror to be frightened out of your own deceit. And stive to be grateful regardless. That would be, thats good enough. ~ Jordan Peterson, https://www.youtube.com/watch?v=ylTHKT4HSBc&list=WL&index=8
617:We shall labour to our last sigh, we shall never cease from contri buting to the common good, serving every individual, helping even our enemies, exercising our talents and our industry. We know not an age destined to repose and, like the heroes of whom Virgil tells, our hair grows white under the helmet. ~ Seneca, the Eternal Wisdom
618:'If you know me,
you know that I reside in the hearts of all beings.
Just summon me and I will return!'

'Now until the dualistic identity mind
melts and dissolves,
it may seem that we are parting.
Please be happy.
When you understand the dualistic mind,
there will be no separation from me.
May my good wishes fill the sky.' ~ Yeshe Tsogyal,
619: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,
620:Once for all, then, a short precept is given thee: Love, and do what thou wilt: whether thou hold thy peace, through love hold thy peace; whether thou cry out, through love cry out; whether thou correct, through love correct; whether thou spare, through love do thou spare: let the root of love be within, of this root can nothing spring but what is good. ~ Augustine of Hippo,
621:But once we realize that people have very different kinds of minds, different kinds of strengths -- some people are good in thinking spatially, some in thinking language, others are very logical, other people need to be hands on and explore actively and try things out -- then education, which treats everybody the same way, is actually the most unfair education. ~ Howard Gardner,
622:When all is said and done, the invention of writing must be reckoned not only as a brilliant innovation but as a surpassing good for humanity. And assuming that we survive long enough to use their inventions wisely, I believe the same will be said of the modern Thoths and Prometheuses who are today devising computers and programs at the edge of machine intelligence. ~ Carl Sagan,
623:Become conscious of being conscious. Say or think "I am", and add nothing to it. Be aware of the stillness that follows the "I am". Sense your presence, the naked unveiled, unclothed beingness. It is untouched by young or old, rich or poor, good or bad, or any other attributes. It is the spacious womb of all creation, all form. ~ Sri Ramana Maharshi,
624:Everything good is costly, and the development of personality is one of the most costly of all things. I t is a matter of saying yea to oneself, of taking oneself as the most serious of tasks, of being conscious of everything one does, and keeping it constantly before one's eyes in all its dubious aspects-truly a task that taxes us to the utmost. ~ Carl Jung, Psychological Reflections,
625:Live a good life. If there are gods and they are just, then they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones. ~ Marcus Aurelius,
626:He should sanctify his soul, for it is there that there sits the eternal Beloved; he should deliver his mind from all that is the water and mire of things without reality, vain shadows, so as to keep in himself no trace of love or hatred; for love may lead into the evil way and hatred prevents us from following the good path. ~ Bahu-ullah, the Eternal Wisdom
627:Hindu almanachs contain predictions about the annual rains foretelling how many centimetres will fall in the country; but by pressing the book which is so full of predictions of rain, you will extract not a drop of water. So also many good words are to be found in pious books, but the mere reading of them does not give spirituality. ~ Ramakrishna, the Eternal Wisdom
628:Even if you strive diligently on your chosen path day after day, if your heart is not in accord with it, then even if you think you are on a good path, from the point of view of the straight and true, this is not a genuine path. If you do not pursue a genuine path to its consummation, then a little bit of crookedness in the mind will later turn into a major warp. Reflect on this. ~ Miyamoto Musashi,
629:...
6-But the one who receives instruction in the word must share in all good things with his instructor.
7-Do not be deceived: God cannot be mocked. Whatever a man sows, he will reap in return. 8The one who sows to please his flesh, from the flesh will reap destruction; but the one who sows to please the Spirit, from the Spirit will reap eternal life.... ~ Anonymous, The Bible, Galatians, 6:7, BSB,
630:The whole year will be fortunate for you, not if you are drunk on the new-moon [New Year' Day], but if both on the new-moon [Jan 1st], and each day, you do those things approved by God. For days come wicked and good, not from their own nature; for a day differs nothing from another day, but from our zeal and sluggishness. ~ Saint John Chrysostom, A Homily for the New Year / Karl Gebhardt, Spilled Spirits,
631:Whoever wishes to attain to the highest perfection of his being and to the vision of the supreme good, must have a knowledge of himself as of the things about him to the very core. It is only so that he can arrive at the supreme clarity. Therefore learn to know thyself, that is better for thee than to know all the powers of the creation. ~ Maitre Eckhart, the Eternal Wisdom
632:D.: how to meditate?
M.: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only. Dhyana is the chief practice. ~ Sri Ramana Maharshi, Talks,
633:And I have found still four other kinds of men in the world and what are they? Men who do only the actions that are good; men who do only the actions that are evil; men who do actions that are in part good and in part evil; and men who do actions neither good nor evil, they who consecrate themselves to a work that leads to cessation of works. ~ Anguttara Nikaya, the Eternal Wisdom
634:All the earth is no more than a great tomb and there is nothing on its surface which is not hidden in the tomb, under earth...All are hastening to bury themselves in the depths of the ocean of infinity. But be of good courage.. .The sun is cradled in darkness and the need of the night is to reveal the splendour of the stars. ~ Totaku-ko-Nozagual (Lopok. Mexico.), the Eternal Wisdom
635:for God all things are good and right and just, but for man some things are right and others are not. When you are a man, you are in the field of time and decisions. One of the problems of life is to live with the realization of both terms, to say, "I know the center, and I know that good and evil are simply temporal aberrations and that, in God's view, there is no difference." ~ Joseph Campbell, The Power of Myth,
636:The only good teachers for you are those friends who love you, who think you are interesting, or very important, or wonderfully funny; whose attitude is:"Tell me more. Tell me all you can. I want to understand more about everything you feel and know and all the changes inside and out of you. Let more come out."And if you have no such friend,--and you want to write,--well, then you must imagine one. ~ Brenda Ueland,
637:Whosoever purifies his own nature by holy thoughts, good words and good actions, has the real purity. Right nature is the true purification. In this visible world the true purification is for each man the right nature of his own natural being. And this nature is right in him when he purifies himself by holy thoughts, good words and good actions. ~ Avesta: Vendidad, the Eternal Wisdom
638:Sometimes I become absolutely quiet, I speak to no one, but just remain within myself, only thinking of the Divine. Is it good to keep this state constantly?

   It is an excellent state which one can keep quite easily, but it must be sincere; I mean, it should be not a mere appearance of calm but a real and deep calm which spontaneously keeps you silent.
   ~ The Mother, Words Of The Mother II,
639:Certainty [of faith] will remain incomplete as long as there is an atom of love of this world in the heart. When faith has become certitude, certitude has become knowingness, and knowingness has become Knowledge, you will become an expert in distinguishing between the good and the bad in the service of Allah (mighty and glorified is He). ~ Abd Al-Qadir al-Jilani, Purification of the Mind (Jila' Al-Khatir), Second Edition,
640:MysticMonistToday at 12:23 AM ::: think the theme really needs to be awakening
J- (integralyogin)[12/132]Today at 12:23 AM ::: very good aswell for sure
MysticMonistToday at 12:23 AM ::: And exploration and smashing boundaries
J- (integralyogin)[12/132]Today at 12:23 AM ::: oh nice, i loveeeeeee exploration, and smashing boundaries very nice
MysticMonistToday at 12:24 AM ::: Yeah I know, that's the themes you would do well with,
641:Practice in a straightforward way. There is no need to live in fantasy and 'pretend' to be anything other than what you are. Be honest and open with yourself - if you are a good person, recognize that goodness and build upon it. If you are a deluded person, recognize that delusion and begin to disentangle yourself from it, be rid of it. It is essential that your practice be pure, straightforward and honest. ~ Dilgo Khyentse Yangsi Rinpoche,
642:That Self, Lord, Brahman we would know that we may realise our unity with it and with all that it manifests and in that unity we would live. For we demand of knowledge that it shall unite; the knowledge that divides must always be a partial knowing good for certain practical purposes; the knowledge that unites is the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
643:A truly good book is something as natural, and as unexpectedly and unaccountably fair and perfect, as a wild flower discovered on the prairies of the West or in the jungles of the East. Genius is a light which makes the darkness visible, like the lightning's flash, which perchance shatters the temple of knowledge itself,--and not a taper lighted at the hearth-stone of the race, which pales before the light of common day. ~ Henry David Thoreau,
644:The great secret of morals is love; or a going out of our nature, and an identification of ourselves with the beautiful which exists in thought, action, or person, not our own. A man, to be greatly good, must imagine intensely and comprehensively; he must put himself in the place of another and of many others; the pains and pleasure of his species must become his own. The great instrument of moral good is the imagination. ~ Percy Bysshe Shelley,
645:Maybe, he thought, there aren't any such things as good friends or bad friends~maybe there are just friends, people who stand by you when you're hurt and who help you feel not so lonely. Maybe they're always worth being scared for, and hoping for, and living for. Maybe worth dying for, too, if that's what has to be. No good friends. No bad friends. Only people you want, need to be with; people who build their houses in your heart. ~ Stephen King,
646:the four standards of spiritual conduct :::
   There are four main standards of human conduct that make an ascending scale. The first is personal need, preference and desire; the second is the law and good of the collectivity; the third is an ideal ethic; the last is the highest divine law of the nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Standards of Conduct and Spiritual Freedom [193],
647:the one thing needful ::: To know, be and possess the Divine is the one thing needful and it includes or leads up to all the rest; towards the sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all the necessary form and manifestation, will be added.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 41 [T1],
648:Sometimes it's a sort of indulgence to think the worst of ourselves. We say, 'Now I have reached the bottom of the pit, now I can fall no further,' and it is almost a pleasure to wallow in the darkness. The trouble is, it's not true. There is no end to the evil in ourselves, just as there is no end to the good. It's a matter of choice. We struggle to climb, or we struggle to fall. The thing is to discover which way we're going. ~ Daphne du Maurier,
649:If there come into your assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile raiment, and ye have respect to him that weareth the gay clothing and say unto him, "Sit thou here in a good place," and say to the poor man, "Stand thou there, or sit here under my footstool," are ye not then partial in yourselves and become judges of evil thoughts ? ~ James II. 1-4, the Eternal Wisdom
650:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
651:If thou shalt perfectly observe these rules, all the following Symbols and an infinitude of others will be granted unto thee by thy Holy Guardian Angel; thou thus living for the Honour and Glory of the True and only God, for thine own good, and that of thy neighbour. Let the Fear of God be ever before the eyes and the heart of him who shall possess this Divine Wisdom and Sacred Magic. ~ MacGregor Mathers, The Book of the Sacred Magic of Abramelin the Mage,
652:My son, do not forget my teaching, but let your heart keep my commandments, for length of days and years of life and peace they will add to you. Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart. So you will find favor and good success in the sight of God and man. Trust in the Lord with all your heart, and do not lean on your own understanding. ... ~ Anonymous, The Bible, Proverbs, 3:1-35,
653:God does not play dice with the universe; He plays an ineffable game of His own devising, which might be compared, from the perspective of any of the other players [i.e. everybody], to being involved in an obscure and complex variant of poker in a pitch-dark room, with blank cards, for infinite stakes, with a Dealer who won't tell you the rules, and who smiles all the time. ~ Terry Pratchett, Good Omens: The Nice and Accurate Prophecies of Agnes Nutter, Witch,
654:...the conception of a Truth-consciousness supramental and divine, the invocation of the gods as powers of the Truth to raise man out of the falsehoods of the mortal mind, the attainment in and by this Truth of an immortal state of perfect good and felicity and the inner sacrifice and offering of what one has and is by the mortal to the Immortal as the means of the divine consummation.
   ~ Sri Aurobindo, The Secret Of The Veda, [68],
655:Watch and pray that you not come to be in the flesh, but rather that you come forth from the bondage of the bitterness of this life. And as you pray, you will find rest, for you have left behind the suffering and the disgrace. For when you come forth from the sufferings and passions of the body, you will receive rest from the good one, and you will reign with the King, you joined with Him and He with you, from now on, for ever and ever, Amen. ~ The Book of Thomas,
656:I once read a good aphorism from Buckminster Fuller: 'We are not nouns,' he says, pointedly; 'we are verbs.' People who are content with rigid images of others are thinking of themselves and others as nouns, as things. Those who keep trying to get closer to others, to understand and appreciate them more all the time, are verbs: active, creative, dynamic, able to change themselves and to make changes in the world around them. ~ Eknath Easwaran, from Conquest of Mind,
657:The new D&D is too rule intensive. It's relegated the Dungeon Master to being an entertainer rather than master of the game. It's done away with the archetypes, focused on nothing but combat and character power, lost the group cooperative aspect, bastardized the class-based system, and resembles a comic-book superheroes game more than a fantasy RPG where a player can play any alignment desired, not just lawful good. ~ Gary Gygax, GameSpy interview, Pt. 2 (16 August 2004),
658:If you ask me what you are to do in order to be perfect, I say, first--Do not lie in bed beyond the due time of rising; give your first thoughts to God; make a good visit to the Blessed Sacrament; say the Angelus devoutly; eat and drink to God's glory; say the Rosary well; be recollected; keep out bad thoughts; make your evening meditation well; examine yourself daily; go to bed in good time, and you are already perfect. ~ Blessed Cardinal Newman, Meditations and Devotions,
659:Good and evil both increase at compound interest. That is why the little decisions you and I make every day are of such infinite importance. The smallest good act today is the capture of a strategic point from which, a few months later, you may be able to go on to victories you never dreamed of. An apparently trivial indulgence in lust or anger today is the loss of a ridge or railway line or bridgehead from which the enemy may launch an attack otherwise impossible. ~ C S Lewis,
660:If you want to understand a society, take a good look at the drugs it uses. And what can this tell you about American culture? Well, look at the drugs we use. Except for pharmaceutical poison, there are essentially only two drugs that Western civilization tolerates: Caffeine from Monday to Friday to energize you enough to make you a productive member of society, and alcohol from Friday to Monday to keep you too stupid to figure out the prison that you are living in. ~ Bill Hicks,
661:Religion is the vision of something which stands beyond, behind, and within, the passing flux of immediate things; something which is real, and yet waiting to be realised; something which is a remote possibility, and yet the greatest of present facts; something that gives meaning to all that passes, and yet eludes apprehension; something whose possession is the final good, and yet is beyond all reach; something which is the ultimate ideal, and the hopeless quest. ~ Alfred North Whitehead,
662:Though collecting quotations could be considered as merely an ironic mimetism -- victimless collecting, as it were... in a world that is well on its way to becoming one vast quarry, the collector becomes someone engaged in a pious work of salvage. The course of modern history having already sapped the traditions and shattered the living wholes in which precious objects once found their place, the collector may now in good conscience go about excavating the choicer, more emblematic fragments. ~ Susan Sontag,
663:After the doctors and nurses had left, I whispered an awestruck question: "Good God, Manton, but what was it? Those scars - was it like that?"
   And I was too dazed to exult when he whispered back a thing I had half expected "No - it wasn't that way at all. It was everywhere - a gelatin - a slime yet it had shapes, a thousand shapes of horror beyond all memory. There were eyes - and a blemish. It was the pit - the maelstrom - the ultimate abomination. Carter, it was the unnamable! ~ H P Lovecraft, The Unnamable,
664:Many people seem to think it foolish, even superstitious, to believe that the world could still change for the better. And it is true that in winter it is sometimes so bitingly cold that one is tempted to say, 'What do I care if there is a summer; its warmth is no help to me now.' Yes, evil often seems to surpass good. But then, in spite of us, and without our permission, there comes at last an end to the bitter frosts. One morning the wind turns, and there is a thaw. And so I must still have hope. ~ Vincent van Gogh,
665:I have learnt all that was hidden and all that was yet undiscovered because I was taught by wisdom herself that created everything. For there is in her a spirit of intelligence which is holy, unique, multiple in her effects, fine, copious, agile, spotless, dear, soft, friendly to good, penetrant, which nothing can prevent from acting, benevolent, friendly to men, kind, stable, infallible, calm, that achieves all, that sees all, that can comprehend all minds in itself, that is intelligible, pure and subtle. ~ Book of Wisdom,
666:To seek the greatest good is to live well, and to live well is nothing other than to love God with the whole heart, the whole soul, and the whole mind: It is therefore obvious that this love must be kept whole and uncorrupt, that is temperance; it should not be overcome with difficulties, that is fortitude, it must not be subservient to anything else, that is justice; it must discriminate among things so as not to be deceived by falsity or fraud, that is prudence. ~ Saint Augustine of Hippo,
667:What is the good of words if they aren't important enough to quarrel over? Why do we choose one word more than another if there isn't any difference between them? If you called a woman a chimpanzee instead of an angel, wouldn't there be a quarrel about a word? If you're not going to argue about words, what are you going to argue about? Are you going to convey your meaning to me by moving your ears? The Church and the heresies always used to fight about words, because they are the only thing worth fighting about. ~ G K Chesterton,
668:If there is a magic in story writing, and I am convinced there is, no one has ever been able to reduce it to a recipe that can be passed from one person to another. The formula seems to lie solely in the aching urge of the writer to convey something he feels important to the reader. If the writer has that urge, he may sometimes, but by no means always, find the way to do it. You must perceive the excellence that makes a good story good or the errors that makes a bad story. For a bad story is only an ineffective story. ~ John Steinbeck,
669:It sullies with its mire heaven's messengers:
Its thorns of fallen nature are the defence
It turns against the saviour hands of Grace;
It meets the sons of God with death and pain.
A glory of lightnings traversing the earth-scene,
Their sun-thoughts fading, darkened by ignorant minds,
Their work betrayed, their good to evil turned,
The cross their payment for the crown they gave,
Only they leave behind a splendid Name.
~ Sri Aurobindo, Savitri, A Symbol Dawn,
670:The basis of internal peace is samata, the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things, whether pleasant or unpleasant, ill-fortune and good-fortune, pleasure and pain, honour and ill-repute, praise and blame, friendship and enmity, sinner and saint, or, physically, heat and cold etc. There are two forms of samata, passive and active, samata in reception of the things of the outward world and samata in reaction to them.
   ~ Sri Aurobindo, Record Of Yoga,
671:What is the sign of a man settled in the fixity of his soul and his understanding? When he casts from him all desires that come to the mind, satisfied in himself and with himself, when his mind is undisturbed in pain and without desire in pleasure, when liking and fear and wrath have passed away from him, then a man is fixed in his understanding. He who is unaffected in all things by good or by evil happening, neither rejoices in them nor hates, in him wisdom is established. ~ Bhagavad Gita, the Eternal Wisdom
672:Fantasy imposes order on the universe. Or, at least, it superimposes order on the universe. And it is a human order. Reality tells us that we exist for a brief, beleaguered span in a cold infinity; fantasy tells us that the figures in the foreground are important. Fantasy peoples the alien Outside, and it doesn't matter a whole lot if it peoples it with good guys or bad guys. Putting 'Hy-Brasil' on the map is a step in the right direction, but if you can't manage that, then 'Here Be Dragons is better than nothing. Better than the void. ~ Terry Pratchett,
673:Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruit. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them." ~ Anonymous, The Bible, Matthew, 7:15-20 (KJV):
674:Weariness comes at the end of the acts of a mechanical life, but at the same time it inaugurates the impulse of consciousness. It awakens consciousness and provokes what follows. What follows is the gradual return into the chain or it is the definitive awakening. At the end of the awakening comes, in time, the consequence: suicide or recovery. In itself weariness has something sickening about it. Here, I must conclude that it is good. For everything begins with consciousness and nothing is worth anything except through it.
   ~ Albert Camus, Myth Of Sisyphus,
675:In mathematics, students are at the mercy of rigidly applied algorithms. They learn to use certain formalisms in certain ways, often effectively, if provided with a pre-arranged signal that a particular formalism is wanted.

In social studies and the humanities, the enemies of understanding are scripts and stereotypes. Students readily believe that events occur in typical ways, and they evoke these scripts even inappropriately. For example, they regard struggles between two parties in a dispute as a "good guy versus bad guy" movie script. ~ Howard Gardner,
676:I think a good way to conceive of sacred space is as a playground. If what you're doing seems like play, you are in it. But you can't play with my toys, you have to have your own. Your life should have yielded some. Older people play with life experiences and realizations or with thoughts they like to entertain. In my case, I have books I like to read that don't lead anywhere. One great thing about growing old is that nothing is going to lead to anything. Everything is of the moment ~ Joseph Campbell, A Joseph Campbell Companion: Reflections on the Art of Living,
677:31. For your exercise this week, visualize your friend, see him exactly as you last saw him, see the room, the furniture, recall the conversation, now see his face, see it distinctly, now talk to him about some subject of mutual interest; see his expression change, watch him smile. Can you do this? All right, you can; then arouse his interest, tell him a story of adventure, see his eyes light up with the spirit of fun or excitement. Can you do all of this? If so, your imagination is good, you are making excellent progress. ~ Charles F Haanel, The Master Key System,
678:First, once and for all, you should know that luck, good or bad, does not exist. What to our ignorance looks like luck is simply the result of causes we know nothing about. It is certain that for someone who has desires, when his desires are not satisfied, it is a sign that the Divine Grace is with him and wants, through experience, to make him progress rapidly, by teaching him that a willing and spontaneous surrender to the Divine Will is a much surer way to be happy in peace and light than the satisfaction of any desire.
   ~ Sri Aurobindo,
679:States of consciousness there are in which Death is only a change in immortal Life, pain a violent backwash of the waters of universal delight, limitation a turning of the Infinite upon itself, evil a circling of the good around its own perfection; and this not in abstract conception only, but in actual vision and in constant and substantial experience. To arrive at such states of consciousness may, for the individual, be one of the most important and indispensable steps of his progress towards self-perfection.
   ~ Sri Aurobindo, The Life Divine,
680:I have learnt all that was hidden and all that was yet undiscovered because I was taught by wisdom herself that created everything. For there is in her a spirit of intelligence which is holy, unique, multiple in her effects, fine, copious, agile, spotless, dear, soft, friendly to good, penetrant, which nothing can prevent from acting, benevolent, friendly to men, kind, stable, infallible, calm, that achieves all, that sees all, that can comprehend all minds in itself, that is intelligible, pure and subtle. ~ Book of Wisdom, the Eternal Wisdom
681:When things get tough, this is what you should do: Make good art. I'm serious. Husband runs off with a politician ~ make good art. Leg crushed and then eaten by a mutated boa constrictor ~ make good art. IRS on your trail ~ make good art. Cat exploded ~ make good art. Someone on the Internet thinks what you're doing is stupid or evil or it's all been done before ~ make good art. Probably things will work out somehow, eventually time will take the sting away, and that doesn't even matter. Do what only you can do best: Make good art. Make it on the bad days, make it on the good days, too.,
682:The Master always encouraged us to practise spiritual disciplines. He would tell us: "Pray unceasingly. Be sincere. Don't show your spiritual disciplines to others. If the character is not good, what good will japam do? Young women should be very careful. Be pure. The trees suck water from the earth through their roots, unperceived. Likewise, some people show a religious nature outwardly but secretly enjoy lustful things. Don't be a hypocrite."

One time he said to me: "If you cannot remember God, think of me. That will do." ~ Sri Ramakrishna, [Post
683:The Good, the True, and the Beautiful, then, are simply the faces of Spirit as it shines in this world. Spirit seen subjectively is Beauty, and I of Spirit. Spirit seen intersubjectively is the Good, the We of Spirit. And Spirit seen objectively is the True, the It of Spirit....And whenever we pause, and enter the quiet, and rest in the utter stillness, we can hear that whispering voice calling to us still: never forgot the Good, and never forgot the True, and never forget the Beautiful, for these are the faces of your own deepest Self, freely shown to you. ~ Ken Wilber, Marriage of Sense and Soul, p. 201,
684:Weekly Reviews ::: Dedicate at least one afternoon or entire evening during the weekend to review all of your courses. Make certain you have an understanding of where each course is going and that your study schedule is appropriate. Do the 4x6 thing: One card for each chapter. Then ask yourself how each chapter relates to other chapters, and then, how the readings relate to each of the lectures. Are there contradictions? Differences of opinion, approach, method? What evidence is there to support the differences of opinion? What are your views? Can you defend them? A good exercise. ~ Dr Robert A Hatch, How to Study,
685:Let us therefore learn while there is yet time, let us learn to do good. Let us raise our eyes to Heaven for the sake of our honor, for the very love of virtue, or, to speak wisely, for the love and praise of God Almighty, who is the infallible witness of our deeds and the just judge of our faults. As for me, I truly believe I am right, since there is nothing so contrary to a generous and loving God as tyranny---I believe He has reserved, in a separate spot in Hell, some very special punishment for tyrants and their accomplices" ~ Étienne de La Boétie, The Politics of Obedience: The Discourse of Voluntary Servitude
686:When a nation which has long groaned under the intolerable yoke of a tyrant rises at last and throws off its chains, do you call that weakness? The man who, to rescue his house from the flames, finds his physical strength redoubled, so that he lifts burdens with ease which in the absence of excitement he could scarcely move; he who under the rage of an insult attacks and puts to flight half a score of his enemies,-are such persons to be called weak? My good friend, if resistance be strength, how can the highest degree of resistance be a weakness? ~ Johann Wolfgang von Goethe,
687:Lojong Slogan 1. First, train in the preliminaries; The four reminders. or alternatively called the Four Thoughts
   1. Maintain an awareness of the preciousness of human life.
   2. Be aware of the reality that life ends; death comes for everyone; Impermanence.
   3. Recall that whatever you do, whether virtuous or not, has a result; Karma.
   4. Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you dont want does not result in happiness; Ego.
   ~ Wikipedia,
688:Man came silently into the world. As a matter of fact he trod so softly that, when we first catch sight of him as revealed by those indestructible stone instruments, we find him sprawling all over the old world from the Cape of Good Hope to Peking. Without doubt he already speaks and lives in groups ; he already makes fire. After all, this is surely what we ought to expect. As we know, each time a new living form rises up before us out of the depths of history, it is always complete and already legion. ~ Pierre Teilhard de Chardin, The Phenomenon Of Man, The Birth of Thought, 186,
689:If you want to totally free yourself from suffering, it is important to distinguish what to do from what not to do since you can not hope to taste the fruit of beneficial actions that you have not done, nor escape the consequences of your own harmful actions. After death, you will follow the course traced by your actions, good and bad. Now that you have a choice between two paths, one that leads up and one that leads down, do not act in a way opposed to your deepest wishes. Practice all possible beneficial actions, even the smallest. Doesn't the accumulation of little drops end up filling a large jar? ~ Jetsun Mingyur Paldron,
690:Whenever we moderns pause for a moment, and enter the silence, and listen very carefully, the glimmer of our deepest nature begins to shine forth, and we are introduced to the mysteries of the deep, the call of the within, the infinite radiance of a splendor that time and space forgot - we are introduced to the all-pervading Spiritual domain that the growing tip of our honored ancestors were the first to discover. And they were good enough to leave us a general map to that infinite domain, a map called the Great Nest of Being, a map of our own interiors, an archeology of our own Spirit. ~ Ken Wilber, Integral Psychology, p. 190,
691:The black magician is one who learns to manipulate these forces for selfish and destructive purposes, his own aggrandizement of the fulfillment of desire, while the white magician prays that he may learn to manipulate them as God would have them manipulated - for the salvation of the divine creation. The powers are in the hands of those capable of invoking them; it makes no difference whether for good or ill. For this reason, the schools of white magic conceal these powers from man until, through growth, purification, and unfoldment, he gains the proper incentive for using them. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
692:I think we ought to read only the kind of books that wound or stab us. If the book we're reading doesn't wake us up with a blow to the head, what are we reading for? So that it will make us happy, as you write? Good Lord, we would be happy precisely if we had no books, and the kind of books that make us happy are the kind we could write ourselves if we had to. But we need books that affect us like a disaster, that grieve us deeply, like the death of someone we loved more than ourselves, like being banished into forests far from everyone, like a suicide. A book must be the axe for the frozen sea within us. That is my belief.
   ~ Franz Kafka,
693:What art Thou then, my God? what, but the Lord God? For who is Lord but the Lord? or who is God save our God? Most highest, most good, most potent, most omnipotent; most merciful, yet most just; most hidden, yet most present; most beautiful, yet most strong; stable, yet incomprehensible; unchangeable, yet all-changing; never new, never old; all-renewing, and bringing age upon the proud, and they know it not; ever working, ever at rest; still gathering, yet nothing lacking; supporting, filling, and overspreading; creating, nourishing, and maturing; seeking, yet having all things. ~ Saint Augustine of Hippo,
694:But you must remember that nothing can be achieved except in its proper time. Some persons must pass through many experiences and perform many worldly duties before they can turn their attention to God; so they have to wait a long time. If an abscess is lanced before it is soft, the result is not good; the surgeon makes the opening when it is soft and has come to a head. Once a child said to its mother: 'Mother, I am going to sleep now. Please wake me up when I feel the call of nature.' 'My child,' said the mother, 'when it is time for that, you will wake up yourself. I shan't have to wake you.' ~ Sri Ramakrishna, Gospel of Sri Ramakrishna,
695:How to open to the Mother? The following are the means:
(1) To remember You constantly or from time to time--
Good.
(2) By taking Your name through Japa [mantra; repeating the Mother's name]--
Helpful.
(3) With the help of meditation--
More difficult if one has not the habit of meditation.
(4) By conversation about You with those who love and respect You--
Risky because, when talking, often some nonsense or at least some useless things can be said.
(5) By reading Your books--
Good.
(6) By spending time in thoughts of You--
Very good.
(7) By sincere prayers--
Good. ~ The Mother, Words Of The Mother II,
696:A man will cherish the illusion that he is the doer as long as he has not seen God, as long as he has not touched the Philosopher's Stone. So long will he know the distinction between his good and bad actions. This awareness of distinction is due to God's maya; and it is necessary for the purpose of running His illusory world. But a man can realize God if he takes shelter under His vidyamaya and follows the path of righteousness. He who knows God and realizes Him is able to go beyond maya. He who firmly believes that God alone is the Doer and he himself a mere instrument is a jivanmukta, a free soul though living in a body. ~ Sri Ramakrishna,
697:It is said that the faculty of concentrated attention is at the source of all successful activity. Indeed the capacity and value of a man can be measured by his capacity of concentrated attention.[2]
   In order to obtain this concentration, it is generally recommended to reduce one's activities, to make a choice and confine oneself to this choice alone, so as not to disperse one's energy and attention. For the normal man, this method is good, sometimes even indispensable. But one can imagine something better.

   [2] Generally it comes through interest and a special attraction for a subject - Mother's note.
   ~ The Mother, Words Of The Mother II, [T4],
698:Although there is a difference of procedure between a Shaman of the Tungas and a Catholic prelate of Europe or between a coarse and sensual Vogul and a Puritan Independent of Connecticut, there is no difference in the principle of their creeds; for they all belong to the same category of people whose religion consists not in becoming better, but in believing in and carrying out certain arbitrary regulations. Only those who believe that the worship of God consists in aspiring to a better life differ from the first because they recognize quite another and certainly a loftier principle uniting all men of good faith in an invisible temple which alone can be the universal temple. ~ Immanuel Kant,
699:Don't confuse having no violence in your heart with having no violence in the real world, if required. Your duty may or may not include violence, but let us not forget that there are indeed occasions where violence ends violence or, I should say, reflecting the messiness and microscopically incremental nature of Eros: there are occasions where violence replaces a grosser violence with a subtler violence, a lesser devil on the way to a vaguely greater good. The Zen-inspired code of the Samurai warrior is still as good a guide as any: the best fight is not to fight; the real sword is no sword-but if you think that means a Samurai warrior never used his sword, you are tad naive, I fear. ~ Ken Wilber?,
700:Your time is your life, and your life is your capital: by it you make your trade, and by it you will reach the eternal bounties in the proximity of Allah. Every single breath of yours is a priceless jewel, because it is irreplaceable; once it is gone, there is no return for it. So do not be like fools who rejoice each day as their wealth increases while their lives decrease. What good is there in wealth that increases while one's lifespan decreases?

Do not rejoice except in an increase of knowledge or an increase of good works. Truly they are your two friends who will accompany you in your grave, when your spouse, your wealth, your children, and your friends will remain behind. ~ Abu Hamid al-Ghazali?,
701:Although, with insight and good will, the shadow can to some extent be assimilated into the conscious personality, experience shows that there are certain features which offer the most obstinate resistance to moral control and prove almost impossible to influence. These resistances are usually bound up with projections, which are not recognized as such, and their recognition is a moral achievement beyond the ordinary. While some traits peculiar to the shadow can be recognized without too much difficulty as one's personal qualities, in this case both insight and good will are unavailing because the cause of the emotion appears to lie, beyond all possibility of doubt, in the other person. ~ Carl Jung, CW 9ii, par. 16.,
702: But we now come to speak of the holy and sacred Pentacles and Sigils. Now these pentacles, are as it were certain holy signes preserving us from evil chances and events, and helping and assisting us to binde, exterminate, and drive away evil spirits, and alluring the good spirits, and reconciling them unto us. And these pentacles do consist either of Characters of the good spirits of the superiour order, or of sacred pictures of holy letters or revelations, with apt and fit versicles, which are composed either of Geometrical figures and holy names of God, according to the course and maner of many of them; or they are compounded of all of them, or very many of them mixt. ~ Agrippa, A Fourth Book of Occult Philosophy,
703:Although there is a difference of procedure between a Shaman of the Tungas and a Catholic prelate of Europe or between a coarse and sensual Vogul and a Puritan Independent of Connecticut, there is no difference in the principle of their creeds; for they all belong to the same category of people whose religion consists not in becoming better, but in believing in and carrying out certain arbitrary regulations. Only those who believe that the worship of God consists in aspiring to a better life differ from the first because they recognize quite another and certainly a loftier principle uniting all men of good faith in an invisible temple which alone can be the universal temple. ~ Kant, the Eternal Wisdom
704:... and you, Marcus, you have given me many things; now I shall give you this good advice. Be many people. Give up the game of being always Marcus Cocoza. You have worried too much about Marcus Cocoza, so that you have been really his slave and prisoner. You have not done anything without first considering how it would affect Marcus Cocoza's happiness and prestige. You were always much afraid that Marcus might do a stupid thing, or be bored. What would it really have mattered? All over the world people are doing stupid things ... I should like you to be easy, your little heart to be light again. You must from now, be more than one, many people, as many as you can think of ...''
   ~ Karen Blixen, The Dreamers from Seven Gothic Tales (1934),
705:If you want to identify me, ask me not where I live, or what I like to eat, or how I comb my hair, but ask me what I am living for, in detail, ask me what I think is keeping me from living fully for the thing I want to live for . . . To be grateful is to recognize the Love of God in everything He has given us - and He has given us everything. Every breath we draw is a gift of His love, every moment of existence is a grace, for it brings with it immense graces from Him.

Gratitude therefore takes nothing for granted, is never unresponsive, is constantly awakening to new wonder and to praise of the goodness of God. For the grateful person knows that God is good, not by hearsay but by experience. And that is what makes all the difference. ~ Thomas Merton,
706:Jordan Peterson's Book List
1. Brave New World - Aldous Huxley
2. 1984 - George Orwell
3. Road To Wigan Pier - George Orwell
4. Crime And Punishment - Fyodor Dostoevsky
5. Demons - Fyodor Dostoevsky
6. Beyond Good And Evil - Friedrich Nietzsche
7. Ordinary Men - Christopher Browning
8. The Painted Bird - Jerzy Kosinski
9. The Rape of Nanking - Iris Chang
10. Gulag Archipelago (Vol. 1, Vol. 2, & Vol. 3) - Aleksandr Solzhenitsyn
11. Man's Search for Meaning - Viktor Frankl
12. Modern Man in Search of A Soul - Carl Jung
13. Maps Of Meaning: The Architecture of Belief - Jordan B. Peterson
14. A History of Religious Ideas (Vol. 1, Vol. 2, Vol. 3) - Mircea Eliade
15. Affective Neuroscience - Jaak Panksepp ~ Jordan Peterson,
707:But in what circumstances does our reason teach us that there is vice or virtue? How does this continual mystery work? Tell me, inhabitants of the Malay Archipelago, Africans, Canadians and you, Plato, Cicero, Epictetus! You all feel equally that it is better to give away the superfluity of your bread, your rice or your manioc to the indigent than to kill him or tear out his eyes. It is evident to all on earth that an act of benevolence is better than an outrage, that gentleness is preferable to wrath. We have merely to use our Reason in order to discern the shades which distinguish right and wrong. Good and evil are often close neighbours and our passions confuse them. Who will enlighten us? We ourselves when we are calm. ~ Voltaire, the Eternal Wisdom
708:For me everything in human life is mixed, nothing is completely good, nothing completely bad. I cannot give my entire and exclusive support to this idea or that idea, to one cause or another.

The only important thing for me, in action, is Sri Aurobindo's work, automatically my conscious support is with all that helps that work and in proportion to the help. And for the work to be carried on as it must be I need all collaborations and all helps, I cannot accept only this one or that one and reject the others. I cannot belong to this party or that party. I belong to the Divine alone and my action upon earth is and will always be for the triumph of the Divine, irrespective of all sects and parties.
29 February 1956 ~ The Mother, Words Of The Mother I,
709:189 - Live within; be not shaken by outward happenings.
190 - Fling not thy alms abroad everywhere in an ostentation of charity; understand and love where thou helpest. Let thy soul grow within thee.
191 - Help the poor while the poor are with thee; but study also and strive that there may be no poor for thy assistance.
To live within in a constant aspiration for the Divine enables us to look at life with a smile and to remain peaceful whatever the outer circumstances may be.
As for the poor, Sri Aurobindo says that to come to their help is good, provided that it is not a vain ostentation of charity, but that it is far nobler to seek a remedy for poverty so that there may be no poor left on earth.
31 October 1969 ~ The Mother, Thoughts And Aphorisms,
710:
   Mother, I would like to know from you if it is good for me to devote more time to meditation than I am doing at present. I spend about two hours, morning and evening together. I am as yet not quite successful in meditation. My physical mind disturbs me a lot. I pray to you that it may become quiet and my psychic being may come out. It is so painful to find the mind working like a mad machine and the heart sleeping like a stone. Mother, let me feel your presence within my heart always.


...

The increase of time given to meditation is not very useful unless the urge for meditation comes spontaneously from inside and not from any arbitrary decision of the mind.
   My help, love and blessings are always with you.
   ~ The Mother, Words Of The Mother II,
711:Certainly we have had our Napoleons and our Hitlers, but we have also had Jesus and Buddha. We have had tyrants, but also great humanitarians. We have had corrupt politicians, but also noble rulers. Even in the most selfish of times, the world has brought forth idealists, philanthropists, great artists, musicians, and poets. If we have inherited ages of feuding and intolerance, we have also inherited the magnificence of Leonardo da Vinci and Michelangelo. For each tyrant who has profaned the pages of history, there have been thousands, even millions, of gentle people who have lived unhonored and unknown, keeping principles and living convictions under the most difficult situations. To see this good, and to know it, is to find a new courage and a new faith. ~ Manly P Hall, PRS Journal Summer 1961, p.7,
712:If the doctor has a duty to relieve the suffering of his patients, he must have some idea where that suffering comes from, and this involves the retention of judgment, including moral judgment.And if, as far as he can tell in good faith, the misery of his patients derives from the way they live, he has a duty to tell them so—which often involves a more or less explicit condemnation of their way of life as completely incompatible with a satisfying existence. By avoiding the issue, the doctor is not being kind to his patients; he is being cowardly. Moreover, by refusing to place the onus on the patients to improve their lot, he is likely to mislead them into supposing that he has some purely technical or pharmacological answer to their problems, thus helping to perpetuate them. ~ Theodore Dalrymple, Life at the Bottom,
713:O DIVINE Force, supreme Illuminator, hearken to our prayer, move not away from us, do not withdraw, help us to fight the good fight, make firm our strength for the struggle, give us the force to conquer!
   O my sweet Master, Thou whom I adore without being able to know Thee, Thou who I am without being able to realise Thee, my entire conscious individuality prostrates itself before Thee and implores, in the name of the workers in their struggle, and of the earth in her agony, in the name of suffering humanity and of striving Nature;
   O my sweet Master, O marvellous Unknowable, O Dispenser of all boons, Thou who makest light spring forth in the darkness and strength to arise out of weakness, support our effort, guide our steps, lead us to victory.
   ~ The Mother, Prayers And Meditations, 211,
714:The Soul watches the ceaselessly changing universe and follows all the fate of all its works: this is its life, and it knows no respite from this care, but is ever labouring to bring about perfection, planning to lead all to an unending state of excellence- like a farmer, first sowing and planting and then constantly setting to rights where rainstorms and long frosts and high gales have played havoc... Well, perhaps even the less good has its contributory value in the All. Perhaps there is no need that everything be good. Contraries may co-operate; and without opposites there could be no ordered Universe: all living beings of the partial realm include contraries. The better elements are compelled into existence and moulded to their function by the Reason-Principle directly
   ~ Plotinus, 2 Ennead 3:16,
715:A smile costs nothing but gives much
   It enriches those who receive
   Without making poorer those who give
   It takes but a moment,
  
   But the memory of it sometimes
   Lasts forever
   None is so rich or mighty that
   He can get along without it,
   And none is so poor but that
   He can be made rich by it
  
   A smile creates happiness in the home,
   Fosters good will in business,
   And is the countersign of friendship
   It brings rest to the weary,
  
   Cheer to the discouraged,
   Sunshine to the sad and it is natures
   Best antidote for trouble
   Yet it cannot be bought, begged,
   Borrowed, or stolen, for it is
   Something that is of no value
   To anyone until it is given away.
  
   Some people are too tired to give you a smile
   Give them one of yours
   As none needs a smile
   So much as he who has no more to be give.
   ~ Rabbi Samson Raphael Hirsch?,
716:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
717:This Dog
   Every morning this dog, very attached to me,
   Quietly keeps sitting near my seat
   Till touching its head
   I recognize its company.
   This recognition gives it so much joy
   Pure delight ripples through its entire body.
   Among all dumb creatures
   It is the only living being
   That has seen the whole man
   Beyond what is good or bad in him
   It has seen
   For his love it can sacrifice its life
   It can love him too for the sake of love alone
   For it is he who shows the way
   To the vast world pulsating with life.
   When I see its deep devotion
   The offer of its whole being
   I fail to understand
   By its sheer instinct
   What truth it has discovered in man.
   By its silent anxious piteous looks
   It cannot communicate what it understands
   But it has succeeded in conveying to me
   Among the whole creation
   What is the true status of man.
   ~ Rabindranath Tagore,
718:It is no good asking for a simple religion. After all, real things are not simple. They look simple, but they are not. The table I am sitting at looks simple: but ask a scientist to tell you what it is really made of-all about the atoms and how the light waves rebound from them and hit my eye and what they do to the optic nerve and what it does to my brain-and, of course, you find that what we call "seeing a table" lands you in mysteries and complications which you can hardly get to the end of. A child saying a child's prayer looks simple. And if you are content to stop there, well and good. But if you are not--and the modern world usually is not--if you want to go on and ask what is really happening, then you must be prepared for something difficult. If we ask for something more than simplicity, it is silly then to complain that the something more is not simple. ~ C S Lewis, Mere Christianity,
719:what is meant by the psychic :::
What is meant in the terminology of the yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature. ~ Sri Aurobindo, Letters On Yoga - III,
720:The most beautiful experience we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery ~ even if mixed with fear ~ that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds: it is this knowledge and this emotion that constitute true religiosity. In this sense, and only this sense, I am a deeply religious man... I am satisfied with the mystery of life's eternity and with a knowledge, a sense, of the marvelous structure of existence ~ as well as the humble attempt to understand even a tiny portion of the Reason that manifests itself in nature.,
721:I have said that from a young age children should be taught to respect good health, physical strength and balance. The great importance of beauty must also be emphasised. A young child should aspire for beauty, not for the sake of pleasing others or winning their admiration, but for the love of beauty itself; for beauty is the ideal which all physical life must realise. Every human being has the possibility of establishing harmony among the different parts of his body and in the various movements of the body in action. Every human body that undergoes a rational method of culture from the very beginning of its existence can realise its own harmony and thus become fit to manifest beauty. When we speak of the other aspects of an integral education, we shall see what inner conditions are to be fulfilled so that this beauty can one day be manifested. ~ The Mother, On Education, Physical Education,
722:Your Best Friend :::
...Indeed, you should choose as friends only those who are wiser than yourself, those whose company ennobles you and helps you to master yourself, to progress, to act in a better way and see more clearly. And finally, the best friend one can have - isn't he the Divine, to whom one can say everything, reveal everything? For there indeed is the source of all compassion, of all power to efface every error when it is not repeated, to open the road to true realisation; it is he who can understand all, heal all, and always help on the path, help you not to fail, not to falter, not to fall, but to walk straight to the goal. He is the true friend, the friend of good and bad days, the one who can understand, can heal, and who is always there when you need him. When you call him sincerely, he is always there to guide and uphold you - and to love you in the true way. ~ The Mother,
723:A disciple asked his teacher, 'Sir, please tell me how I can see God.' Come with me,' said the guru, 'and I shall show you.' He took the disciple to a lake, and both of them got into the water. Suddenly the teacher pressed the disciple's head under the water. After a few moments he released him and the disciple raised his head and stood up. The guru asked him, 'How did you feel?' The disciple said, 'Oh! I thought I should die; I was panting for breath.' The teacher said, 'When you feel like that for God, then you will know you haven't long to wait for His vision.'

Let me tell you something. What will you gain by floating on the surface? Dive a little under the water. The gems lie deep under the water; so what is the good of throwing your arms and legs about on the surface? A real gem is heavy. It doesn't float; it sinks to the bottom. To get the real gem you must dive deep. ~ Sri Ramakrishna,
724:10 You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance,
11 persecutions, sufferings—what kinds of things happened to me in Antioch, Iconium and Lystra, the persecutions I endured. Yet the Lord rescued me from all of them.
12 In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted,
13 while evildoers and impostors will go from bad to worse, deceiving and being deceived.
14 But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it,
15 and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.
16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,
17 so that the servant of God[a] may be thoroughly equipped for every good work. ~ 2 Timothy 3
725:And He will judge and will forgive all, the good and the evil, the wise and the meek . . . And when He has done with all of them, then He will summon us. 'You too come forth,' He will say, 'Come forth ye drunkards, come forth, ye weak ones, come forth, ye children of shame!' And we shall all come forth, without shame and shall stand before him. And He will say unto us, 'Ye are swine, made in the Image of the Beast and with his mark; but come ye also!' And the wise ones and those of understanding will say, 'Oh Lord, why dost Thou receive these men?' And He will say, 'This is why I receive them, oh ye wise, this is why I receive them, oh ye of understanding, that not one of them believed himself to be worthy of this.' And He will hold out His hands to us and we shall fall down before him . . . and we shall weep . . . and we shall understand all things! Then we shall understand everything! . . . and all will understand ~ Fyodor Dostoevsky,
726:10.: I do not know whether I have put this clearly; self-knowledge is of such consequence that I would not have you careless of it, though you may be lifted to heaven in prayer, because while on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the best of all ways, is to endeavour to enter first by the room where humility is practised, which is far better than at once rushing on to the others. This is the right road;-if we know how easy and safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to advance quickly. I believe we shall never learn to know ourselves except by endeavouring to know God, for, beholding His greatness we are struck by our own baseness, His purity shows our foulness, and by meditating on His humility we find how very far we are from being humble. ~ Saint Teresa of Avila, The Interior Castle, 1.02,
727:Above all, trust in the slow work of God. We are quite naturally impatient in everything to reach the end without delay. We should like to skip the intermediate stages. We are impatient of being on the way to something unknown, something new. And yet it is the law of all progress that it is made by passing through some stages of instability- and that it may take a very long time. And so I think it is with you; your ideas mature gradually-let them grow, let them shape themselves, without undue haste. Don't try to force them on, as though you could be today what time (that is to say, grace and circumstances acting on your own good will) will make of you tomorrow. Only God could say what this new spirit gradually forming within you will be. Give Our Lord the benefit of believing that his hand is leading you, and accept the anxiety of feeling yourself in suspense and incomplete.
   ~ Pierre Teilhard de Chardin,
728:People have to start educating themselves more in the faith. It is not enough just to go to mass anymore. You can't do that... We don't live at a time in which one can spiritually survive and be intellectually not very good. Maybe a few older ladies who have the extraordinary graces can get away with it. But modernism is such a toxic heresy that [you need] a lot of educational background--which you should work on anyway, because everybody has an obligation to continue educating themselves according to their state in life... They need to be reading more. They can listen to interviews and podcasts, that's fine. But at some point you've got to encounter the books. You've got to start reading them and educating yourself and getting a deeper understanding of the faith so that when you hear the nonsense from the secular media, [and even] from members of the magisterium now, you can keep your focus. ~ Reverend Chad Ripperger, transcribed from interview with Taylor Marshall,
729:the best we can conceive as the thing to be done :::
   The work itself is at first determined by the best light we can command in our ignorance. It is that which we conceive as the thing that should be done. And whether it be shaped by our sense of duty, by our feeling for our fellow-creatures, by our idea of what is for the good of others or the good of the world or by the direction of one whom we accept as a human Master, wiser than ourselves and for us the representative of that Lord of all works in whom we believe but whom we do not yet know, the principle is the same. The essential of the sacrifice of works must be there and the essential is the surrender of all desire for the fruit of our works, the renunciation of all attachment to the result for which yet we labour. For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
730:Elric: We are dreamers, shapers, singers, and makers. We study the mysteries of laser and circuit, crystal and scanner, holographic demons and invocation of equations. These are the tools we employ, and we know many things.

John Sheridan: Such as?

Elric: The true secrets, the important things. Fourteen words to make someone fall in love with you forever. Seven words to make them go without pain. How to say good-bye to a friend who is dying. How to be poor. How to be rich. How to rediscover dreams when the world has stolen them. That is why we are going away-to preserve that knowledge.

Sheridan: From what?

Elric: There is a storm coming, a black and terrible storm. We would not have our knowledge lost or used to ill purpose. From this place we will launch ourselves into the stars. With luck, you will never see our kind again in your lifetime. I know you have your orders, Captain. Detain us if you wish. But I cannot tell you where we are going. I can only ask you to trust us. ~ J Michael Straczynski,
731:A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows 'to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally'
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   ~ Peter J Carroll, Liber Null, Liber LUX, Augoeides [49-50],
732:The magic in a word remains magic even if it is not understood, and loses none of its power. Poems may be understandable or they may not, but they must be good, and they must be real.

From the examples of the algebraic signs on the walls of Kovalevskaia's nursery that had such a decisive influence on the child's fate, and from the example of spells, it is clear we cannot demand of all language: "be easy to understand, like the sign in the street." The speech of higher intelligence, even when it is not understandable, falls like seed into the fertile soil of the soul and only much later, in mysterious ways, does it bring forth its shoots. Does the earth understand the writing of the seeds a farmer scatters on its surface? No. But the grain still ripens in autumn, in response to those seeds. In any case, I certainly do not maintain that every incomprehensible piece of writing is beautiful. I mean only that we must not reject a piece of writing simply because it is incomprehensible to a particular group of readers. ~ Velimir Khlebnikov,
733:the importance and power of surrender :::
   Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: I do not belong to my self, you say, and give up the responsibility of your being to the Truth. Then comes self-offering: Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies - do whatever you like with me.
   ~ The Mother, Questions And Answers 1929-1931,
734:This life is what you make it. No matter what, you're going to mess up sometimes, it's a universal truth. But the good part is you get to decide how you're going to mess it up. Girls will be your friends - they'll act like it anyway. But just remember, some come, some go. The ones that stay with you through everything - they're your true best friends. Don't let go of them. Also remember, sisters make the best friends in the world. As for lovers, well, they'll come and go too. And baby, I hate to say it, most of them - actually pretty much all of them are going to break your heart, but you can't give up because if you give up, you'll never find your soulmate. You'll never find that half who makes you whole and that goes for everything. Just because you fail once, doesn't mean you're gonna fail at everything. Keep trying, hold on, and always, always, always believe in yourself, because if you don't, then who will, sweetie? So keep your head high, keep your chin up, and most importantly, keep smiling, because life's a beautiful thing and there's so much to smile about. ~ Marilyn Monroe,
735:The alchemist of today is not hidden in caves and cellars, studying alone, but as he goes on with his work, it is seen that walls are built around him, and while he is in the world, like the master of old, he is not of it. As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker, until finally he stands alone in darkness, and then comes the time that he must use his own lamp, and the various experiments which he has carried on must be his guide. He must take the Elixir of Life which he has developed and with it fill the lamp of his spiritual consciousness, and holding that above his head, walk into the Great Unknown, where if he has been a good and faithful servant, he will learn of the alchemy of Divinity. Where now test tubes and bottles are his implements, then worlds and globes he will study, and as a silent watcher will learn from that Divine One, who is the Great Alchemist of all the universe, the greatest alchemy of all, the creation of life, the maintenance of form, and the building of worlds. ~ Manly P Hall, The Initiates of the Flame,
736:It is necessary to observe and know the wrong movements in you; for they are the source of your trouble and have to be persistently rejected if you are to be free.
But do not be always thinking of your defects and wrong movements. Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.
To be always observing faults and wrong movements brings depression and discourages the faith. Turn your eyes more to the coming Light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help, - they make the progress easier and swifter. Make more of the good experiences that come to you; one experience of the kind is more important than the lapses and failures. When it ceases, do not repine or allow yourself to be discouraged, but be quiet within and aspire for its renewal in a stronger form leading to still deeper and fuller experience. Aspire always, but with more quietude, opening yourself to the Divine simply and wholly. ~ Sri Aurobindo, Letters On Yoga - IV,
737:What do you think of the essence of Hell? Hell is when the depths come to you with all that you no longer are or are not yet capable of. Hell is when you can no longer attain what you could attain. Hell is when you must think and feel and do everything that you know you do not want. Hell is when you know that your having to is also a wanting to, and that you yourself are responsible for it. Hell is when you know that everything serious that you have planned with yourself is also laughable, that everything fine is also brutal, that everything good is also bad, that everything high is also low, and that everything pleasant is also shameful.

But the deepest Hell is when you realize that Hell is also no Hell, but a cheerful Heaven, not a Heaven in itself, but in this respect a Heaven, and in that respect a Hell.

That is the ambiguity of the God: he is born from a dark ambiguity and rises to a bright ambiguity. Unequivocalness is simplicity and leads to death. But ambiguity is the way of life. If the left foot does not move, then the right one does, and you move. The God wills this. ~ Carl Jung, The Red Book,
738:Sails across the sea of life in the twinkling of an eye.' One attains the vision of God if Mahamaya steps aside from the door. Mahamaya's grace is necessary: hence the worship of Sakti. You see, God is near us, but it is not possible to know Him because Mahamaya stands between. Rama, Lakshmana, and Sita were walking along. Rama walked ahead, Sita in the middle, and Lakshmana last. Lakshmana was only two and a half cubits away from Rama, but he couldn't see Rama because Sita - Mahamaya - was in the way.
"While worshipping God, one should assume a definite attitude. I have three attitudes: the attitude of a child, the attitude or a maidservant, and the attitude of a friend. For a long time I regarded myself as a maidservant and a woman companion of God; at that time I used to wear skirts and ornaments, like a woman. The attitude of a child is very good.
"The attitude of a 'hero' is not good. Some people cherish it. They regard themselves as Purusha and woman as Prakriti; they want to propitiate woman through intercourse with her. But this method often causes disaster. ~ Sri Ramakrishna,
739:Always that same LSD story, you've all seen it. 'Young man on acid, thought he could fly, jumped out of a building. What a tragedy.' What a dick! Fuck him, he's an idiot. If he thought he could fly, why didn't he take off on the ground first? Check it out. You don't see ducks lined up to catch elevators to fly south-they fly from the ground, ya moron, quit ruining it for everybody. He's a moron, he's dead-good, we lost a moron, fuckin' celebrate. Wow, I just felt the world get lighter. We lost a moron! I don't mean to sound cold, or cruel, or vicious, but I am, so that's the way it comes out. Professional help is being sought. How about a positive LSD story? Wouldn't that be news-worthy, just the once? To base your decision on information rather than scare tactics and superstition and lies? I think it would be news-worthy. 'Today, a young man on acid realized that all matter is merely energy condensed to a slow vibration. That we are all one consciousness experiencing itself subjectively. There is no such thing as death, life is only a dream and we're the imagination of ourselves' . . . 'Here's Tom with the weather. ~ Bill Hicks,
740:The Profound Definitive Meaning :::
For the mind that masters view the emptiness dawns
In the content seen not even an atom exists
A seer and seen refined until they're gone
This way of realizing view, it works quite well

When meditation is clear light river flow
There is no need to confine it to sessions and breaks
Meditator and object refined until they're gone
This heart bone of meditation, it beats quite well

When you're sure that conducts work is luminous light
And you're sure that interdependence is emptiness
A doer and deed refined until they're gone
This way of working with conduct, it works quite well

When biased thinking has vanished into space
No phony facades, eight dharmas, nor hopes and fears,
A keeper and kept refined until they're gone
This way of keeping samaya, it works quite well

When you've finally discovered your mind is dharmakaya
And you're really doing yourself and others good
A winner and won refined until they're gone
This way of winning results, it works quite well. ~ Jetsun Milarepa,
741:January 1, 1914

To Thee, supreme Dispenser of all boons,
to Thee who givest life its justification, by making it pure, beautiful and good,
to Thee, Master of our destinies and goal of all our aspirations, was consecrated the first minute of this new year.

May it be completely glorified by this consecration; may those who hope for Thee, seek Thee in the right path; may those who seek Thee find Thee, and those who suffer, not knowing where the remedy lies, feel Thy life gradually piercing the hard crust of their obscure consciousness.

I bow down in deep devotion and in boundless gratitude before Thy beneficent splendour; in name of the earth I give Thee thanks for manifesting Thyself; in its name I implore Thee to manifest Thyself ever more fully, in an uninterrupted growth of Light and Love.

Be the sovereign Master of our thoughts, our feelings, our actions.

Thou art our reality, the only Reality.
Without Thee all is falsehood and illusion, all is dismol obscurity.
In Thee are life and light and joy.
In Thee is supreme Peace.
~ The Mother, Prayers and Meditation,
742:The lessening of evil breeds abstinence from evil; and
abstinence from evil is the beginning of repentance; and
the beginning of repentance is the beginning of salvation; and
the beginning of salvation is a good resolve; and
a good resolve is the mother of labors. And
the beginning of labors is the virtues; and
the beginning of the virtues is a flowering, and
the flowering of virtue is the beginning of activity. And
the offspring of virtue is perseverance; and
the fruit and offspring of persevering practice is habit, and
the child of habit is character. And
good character is the mother of fear; and
fear gives birth to the keeping of commandments in which I include both Heavenly and earthly. And
the keeping of the commandments is a sign of love; and
the beginning of love is an abundance of humility; and
an abundance of humility is the daughter of dispassion; and
the acquisition of the latter is the fullness of love, that is to say, the perfect indwelling of God in those who through dispassion are pure in heart, for they shall see God.
And to Him the glory for all eternity. Amen" ~ Saint John Climacus, The Ladder of Divine Ascent,
743:By religion, then, I understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life. Thus defined, religion consists of two elements, a theoretical and a practical, namely, a belief in powers higher than man and an attempt to propitiate or please them. Of the two, belief clearly comes first, since we must believe in the existence of a divine being before we can attempt to please him. But unless the belief leads to a corresponding practice, it is not a religion but merely a theology; in the language of St. James, "faith, if it hath not works, is dead, being alone." In other words, no man is religious who does not govern his conduct in some measure by the fear or love of God. On the other hand, mere practice, divested of all religious belief, is also not religion. Two men may behave in exactly the same way, and yet one of them may be religious and the other not. If the one acts from the love or fear of God, he is religious; if the other acts from the love or fear of man, he is moral or immoral according as his behaviour comports or conflicts with the general good. ~ James George Frazer, The Golden Bough,
744:I've never been lonely. I've been in a room ~ I've felt suicidal. I've been depressed. I've felt awful ~ awful beyond all ~ but I never felt that one other person could enter that room and cure what was bothering me...or that any number of people could enter that room. In other words, loneliness is something I've never been bothered with because I've always had this terrible itch for solitude. It's being at a party, or at a stadium full of people cheering for something, that I might feel loneliness. I'll quote Ibsen, The strongest men are the most alone. I've never thought, Well, some beautiful blonde will come in here and give me a fuck-job, rub my balls, and I'll feel good. No, that won't help. You know the typical crowd, Wow, it's Friday night, what are you going to do? Just sit there? Well, yeah. Because there's nothing out there. It's stupidity. Stupid people mingling with stupid people. Let them stupidify themselves. I've never been bothered with the need to rush out into the night. I hid in bars, because I didn't want to hide in factories. That's all. Sorry for all the millions, but I've never been lonely. I like myself. I'm the best form of entertainment I have. Let's drink more wine! ~ Charles Bukowski,
745:It is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and a total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for it one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity - to be silent, as totally silent as possible, in an attentive concentration, and then be still. If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later - usually not immediately - from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life - in short, a new way of being.
   ~ Sri Aurobindo, [where to concentrate?],
746:In your early struggles you may have found it difficult to conquer sleep; and you may have wandered so far from the object of your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are "getting quite good," you will be shocked to find a complete oblivion of yourself and your surroundings. You will say: "Good heavens! I must have been to sleep!" or else "What on earth was I meditating upon?" or even "What was I doing?" "Where am I?" "Who am I?" or a mere wordless bewilderment may daze you. This may alarm you, and your alarm will not be lessened when you come to full consciousness, and reflect that you have actually forgotten who you are and what you are doing! This is only one of many adventures that may come to you; but it is one of the most typical. By this time your hours of meditation will fill most of the day, and you will probably be constantly having presentiments that something is about to happen. You may also be terrified with the idea that your brain may be giving way; but you will have learnt the real symptoms of mental fatigue, and you will be careful to avoid them. They must be very carefully distinguished from idleness! ~ Aleister Crowley, Liber ABA,
747:Our highest insights must - and should! - sound like stupidities, or possibly crimes, when they come without permission to people whose ears have no affinity for them and were not predestined for them. The distinction between the exoteric and the esoteric, once made by philosophers, was found among the Indians as well as among Greeks, Persians, and Muslims. Basically, it was found everywhere that people believed in an order of rank and not in equality and equal rights. The difference between these terms is not that the exoteric stands outside and sees, values, measures, and judges from this external position rather than from some internal one.What is more essential is that the exoteric sees things up from below - while the esoteric sees them down from above! There are heights of the soul from whose vantage point even tragedy stops having tragic effects; and who would dare to decide whether the collective sight of the world's many woes would necessarily compel and seduce us into a feeling of pity, a feeling that would only serve to double these woes?... What helps feed or nourish the higher type of man must be almost poisonous to a very different and lesser type. The virtues of a base man could indicate vices and weaknesses in a philosopher. ~ Friedrich Nietzsche, Beyond Good and Evil, The Free Spirit,
748:Who does not understand should either learn, or be silent."
"Perspective is an Art Mathematical which demonstrates the manner and properties of all radiations direct, broken and reflected."
"Neither the circle without the line, nor the line without the point, can be artificially produced. It is, therefore, by virtue of the point and the Monad that all things commence to emerge in principle. That which is affected at the periphery, however large it may be, cannot in any way lack the support of the central point."
"Therefore, the central point which we see in the centre of the hieroglyphic Monad produces the Earth , round which the Sun , the Moon , and the other planets follow their respective paths. The Sun has the supreme dignity , and we represent him by a circle having a visible centre."
There is (gentle reader) nothing (the works of God only set apart) which so much beautifies and adorns the soul and mind of man as does knowledge of the good arts and sciences . Many arts there are which beautify the mind of man; but of all none do more garnish and beautify it than those arts which are called mathematical , unto the knowledge of which no man can attain, without perfect knowledge and instruction of the principles, grounds, and Elements of Geometry." ~ Dr. John Dee, The Hieroglyphic Monad,
749:When one goes out of the body, one must try to rush towards you I think everybody does that, dont they?

Not one in a hundred!

If you did that, very interesting things would happen to you. I knew someone in France who used to come to me every evening in order that I might show him some unknown region and take him for a ramble in the vital or mental world, and actually I used to take him there. At times there were others also, at times this person was alone. I showed him how to go out of the body, how to get back into it, how to keep the consciousness, etc., I showed him many places telling him There you must take this precaution, here you must do such and such a thing. And this continued for a long time.

I do not mean that no one among you comes to me in the night, but there are very few who do it consciously. Generally (you will tell me if I am wrong, but that is my impression), when you go to sleep and have decided to remember me before going to sleep, it is rather a call than a will to rush to me, as you say. You are there on your bed, you want to rest, to have a good sleep, remain in a good consciousness; then you call me rather than have the idea of going out of the body and coming to see me. ~ The Mother, Questions And Answers 1950-1951, 1951-02-19,
750:
   Sweet Mother, Just as there is a methodical progression of exercises for mental and physical education, isn't there a similar method to progress towards Sri Aurobindo's yoga?
It should vary with each individual.
Could you make a step-by-step programme for me to follow daily?

The mechanical regularity of a fixed programme is indispensable for physical, mental and vital development; but this mechanical rigidity has little or no effect on spiritual development where the spontaneity of an absolute sincerity is indispensable. Sri Aurobindo has written very clearly on this subject. And what he has written on it has appeared in The Synthesis Of Yoga.
   However, as an initial help to set you on the path, I can tell you: (1) that on getting up, before starting the day, it is good to make an offering of this day to the Divine, an offering of all that one thinks, all that one is, all that one will do; (2) and at night, before going to sleep, it is good to review the day, taking note of all the times one has forgotten or neglected to make an offering of one's self or one's action, and to aspire or pray that these lapses do not recur. This is a minimum, a very small beginning - and it should increase with the sincerity of your consecration. 31 March 1965
   ~ The Mother, Some Answers From The Mother, [T1],
751:Sometimes when an adverse force attacks us and we come out successful, why are we attacked once again by the same force?
   Because something was left inside. We have said that the force can attack only when there is something which responds in the nature - however slight it may be. There is a kind of affinity, something corresponding, there is a disorder or an imperfection which attracts the adverse force by responding to it. So, if the attack comes, you must keep perfectly quiet and send it back, but it does not necessarily follow that you have got rid of that small part in you which allows the attack to come.
   You have something in you which attracts this force; take, for example (it is one of the most frequent things), the force of depression, that kind of attack of a wave of depression that falls upon you: you lose confidence, you lose hope, you have the feeling you will never be able to do anything, you are cast down.
   It means there is in your vital being something which is naturally egoistic, surely a little vain, which needs encouragement to remain in a good state. So it is like a little signal for those forces which intimates to them: "You can come, the door is open." But there is another part in the being that was watching when these forces arrived; instead of allowing them to enter, the part which... ~ The Mother, Questions And Answers 1953,
752:A certain inertia, tendency to sleep, indolence, unwillingness or inability to be strong for work or spiritual effort for long at a time, is in the nature of the human physical consciousness. When one goes down into the physical for its change (that has been the general condition here for a long time), this tends to increase. Even sometimes when the pressure of the sadhana on the physical increases or when one has to go much inside, this temporarily increases - the body either needing more rest or turning the inward movement into a tendency to sleep or be at rest. You need not, however, be anxious about that. After a time this rights itself; the physical consciousness gets the true peace and calm in the cells and feels at rest even in full work or in the most concentrated condition and this tendency of inertia goes out of the nature. Even for those who have never been in trance, it is good to repeat a mantra, a word, a prayer before going into sleep. But there must be a life in the words; I do not mean an intellectual significance, nothing of that kind, but a vibration. And its effect on the body is extraordinary: it begins to vibrate, vibrate, vibrate... and quietly you let yourself go, as though you wanted to go to sleep. The body vibrates more and more, more and more, more and more, and away you go. That is the cure for tamas.
   ~ The Mother, Words Of The Mother III,
753:Many are God's forms by which he grows in man;
   They stamp his thoughts and deeds with divinity,
   Uplift the stature of the human clay
   Or slowly transmute it into heavens gold.
   He is the Good for which men fight and die,
   He is the war of Right with Titan wrong;
   He is Freedom rising deathless from her pyre;
   He is Valour guarding still the desperate pass
   Or lone and erect on the shattered barricade
   Or a sentinel in the dangerous echoing Night.
   He is the crown of the martyr burned in flame
   And the glad resignation of the saint
   And courage indifferent to the wounds of Time
   And the heros might wrestling with death and fate.
   He is Wisdom incarnate on a glorious throne
   And the calm autocracy of the sages rule.
   He is the high and solitary Thought
   Aloof above the ignorant multitude:
   He is the prophets voice, the sight of the seer.
   He is Beauty, nectar of the passionate soul,
   He is the Truth by which the spirit lives.
   He is the riches of the spiritual Vast
   Poured out in healing streams on indigent Life;
   He is Eternity lured from hour to hour,
   He is infinity in a little space:
   He is immortality in the arms of death.
   These powers I am and at my call they come.
   Thus slowly I lift mans soul nearer the Light.
   ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
754:I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort.

From poets, I moved to artists. No one was more ignorant about the arts than I; no one was more convinced that artists possessed really beautiful secrets. However, I noticed that their condition was no better than that of the poets and that both of them have the same misconceptions. Because the most skillful among them excel in their specialty, they look upon themselves as the wisest of men. In my eyes, this presumption completely tarnished their knowledge. As a result, putting myself in the place of the oracle and asking myself what I would prefer to be - what I was or what they were, to know what they have learned or to know that I know nothing - I replied to myself and to the god: I wish to remain who I am.

We do not know - neither the sophists, nor the orators, nor the artists, nor I- what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know. ~ Socrates,
755:
   Mother, in your symbol the twelve petals signify the twelve inner planes, don't they?

It signifies anything one wants, you see. Twelve: that's the number of Aditi, of Mahashakti. So it applies to everything; all her action has twelve aspects. There are also her twelve virtues, her twelve powers, her twelve aspects, and then her twelve planes of manifestation and many other things that are twelve; and the symbol, the number twelve is in itself a symbol. It is the symbol of manifestation, double perfection, in essence and in manifestation, in the creation.

   What are the twelve aspects, Sweet Mother?

Ah, my child, I have described this somewhere, but I don't remember now. For it is always a choice, you see; according to what one wants to say, one can choose these twelve aspects or twelve others, or give them different names. The same aspect can be named in different ways. This does not have the fixity of a mental theory. (Silence)
   According to the angle from which one sees the creation, one day I may describe twelve aspects to you; and then another day, because I have shifted my centre of observation, I may describe twelve others, and they will be equally true.
   (To Vishwanath) Is it the wind that's producing this storm? It is very good for a dramatic stage-effect.... The traitor is approaching in the night... yes? We are waiting for some terrible deed....
   ~ The Mother, Questions And Answers 1954, 395,
756:To see life steadily and see it whole is only permitted to a Perfect and Infinite Consciousness standing outside Time, Space and Conditions. To such a divine Vision the working out of preordainment may present itself as a perfect, immediate and unhindered consummation. God said, 'Let there be Light' and, straightway,there was Light; and when the Light came into being, God saw that it was good. But to the imperfect finite consciousness, Light seems in its inception to have come into being by a slow material evolution completed by a fortuitous shock of forces; in its operation to be lavished with a prodigal wastefulness since only a small part is used for the purposes of life; in its presentation to be conveyed to a blinking and limited vision, hampered by obstacles and chequered with darkness. Limitation, imperfection, progression and retrogression are inseparable from phenomenal work, phenomenal intelligence, phenomenal pleasure and satisfaction. To Brahman the Will who measures all Time in a moment, covers all Space with one stride, embraces the whole chain of causation in one glance, there is no limitation, imperfection, progression or retrogression. He looks upon his work as a whole and sees that it is good. But the Gods cannot reach to His completeness, even though they toil after it; for ever He outruns their pursuit, moving far in front. Brahman, standing still, overtakes and passes the others as they run.
   ~ Sri Aurobindo, Isha Upanishad,
757:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious,
758:
   If one is too serious in yoga, doesn't one become obsessed by the difficulty of the task?

There is a limit to be kept!... But if one chooses one's obsession well, it may be very useful because it is no longer quite an obsession. For example, one has decided to find the Divine within oneself, and constantly, in every circumstance, whatever happens or whatever one may do, one concentrates in order to enter into contact with the inner Divine. Naturally, first one must have that little thing Sri Aurobindo speaks about, that "lesser truth" which consists in knowing that there is a Divine within one (this is a very good example of the "lesser truth") and once one is sure of it and has the aspiration to find it, if that aspiration becomes constant and the effort to realise it becomes constant, in the eyes of others it looks like an obsession, but this kind of obsession is not bad. It becomes bad only if one loses one's balance. But it must be made quite clear that those who lose their balance with that obsession are only those who were quite ready to lose their balance; any circumstance whatever would have produced the same result and made them lose their balance - it is a defect in the mental structure, it is not the fault of the obsession. And naturally, he who changes a desire into an obsession would be sure to go straight towards imbalance. That is why I say it is important to know the object of the obsession. ~ The Mother, Questions And Answers 1950-1951,
759:
   Mother, aren't these entities afraid of you?

Ah, my child, terribly afraid! (Laughter) All those which are ill-willed try to hide, and usually do you know what they do? They gather together behind the head of the one who comes (laughter) in order not to be seen. But this is useless, because, just think, I have the capacity to see through. (Laughter) Otherwise - they always do this, instinctively. When they can manage to get in, they try to get in. But then... I intervene with greater force, because that is nasty. These are people who have the instinct to hide, you see. So I pursue them, there inside. With others very little is needed, very little; but there are some - there are such people, you know, they themselves have told me - when they are about to come to me, it is as though there were something which pulled them back, which told them: "No, no, no, it's not worthwhile, why go there? There are so many people for Mother to see, why add one more?" And they draw back, like that, so that they don't come. So I always tell them what it is: 'It would be better not to listen to that, for it's not something with a very good conscience.' Some people cannot bear it. There have been instances like this, of people who were obliged to run away, because they themselves were too attached to their own formations and did not want to get rid of them. Naturally there is only one way, to run away!
   There we are! We shall stop now for today.
   ~ The Mother, Questions And Answers 1954,
760:Why God sometimes allows people who are genuinely good to be hindered in the good that they do. God, who is faithful, allows his friends to fall frequently into weakness only in order to remove from them any prop on which they might lean. For a loving person it would be a great joy to be able to achieve many great feats, whether keeping vigils, fasting, performing other ascetical practices or doing major, difficult and unusual works. For them this is a great joy, support and source of hope so that their works become a prop and a support upon which they can lean. But it is precisely this which our Lord wishes to take from them so that he alone will be their help and support. This he does solely on account of his pure goodness and mercy, for God is prompted to act only by his goodness, and in no way do our works serve to make God give us anything or do anything for us. Our Lord wishes his friends to be freed from such an attitude, and thus he removes their support from them so that they must henceforth find their support only in him. For he desires to give them great gifts, solely on account of his goodness, and he shall be their comfort and support while they discover themselves to be and regard themselves as being a pure nothingness in all the great gifts of God. The more essentially and simply the mind rests on God and is sustained by him, the more deeply we are established in God and the more receptive we are to him in all his precious gifts - for human kind should build on God alone. ~ Meister Eckhart,
761:Bryan Del Monte (Author | Entrepreneur | Advertising & Marketing Expert | bryandelmonte.com)Answered April 26, 2016
That's like asking - what's considered a good day... it's so broad it depends.

That said, here's some realities about website traffic generally...
Under 10K unique visitors a month, it's very hard to draw any meaningful conclusions from your analytics. You're just way too small.
Around 100K a month, you'll be able to really spot some decent trends in your analytics that will allow you to make better content...
If you're drawing a million unique visitors a year, you're rapidly approaching the top 2% of all websites in the world.
If you're at 5-10M a year in unique visitors, you're a name brand site in your niche that is routinely visited. It also means you probably have 1000's of articls that are drawing a few hundred visits a month through SEO.
To be in the top 1/2 1% - you need to draw over 10M unique views a month. If you're at that level... you're on the level of Drudge, Facebook, Amazon, Pintrest, Twitter, etc...
Most websites have less than 3000 visitors a month... and by most I mean like 98%.

Putting all the aggregate stuff aside, here are some things to think about:

New/Returning matters. Do people find your content useful or not? Anything under 80% is a win... which is the average bounce rate.
A thousand true fans can lead to a successful website - it's not all about aggregate stats. (see Kevin Kelly's post - The Technium: 1,000 True Fans ~ Bryan Del Monte, Quora,
762:On a thousand bridges and paths they shall throng to the future, and ever more war and inequality shall divide them: thus does my great love make me speak.

In their hostilities they shall become inventors of images and ghosts, and with their images and ghosts they shall yet fight the highest fight against one another. Good and evil, and rich and poor, and high and low, and all the names of values-arms shall they be and clattering signs that life must overcome itself again and again.

Life wants to build itself up into the heights with pillars and steps; it wants to look into vast distances and out toward stirring beauties: therefore it requires height. And because it requires height, it requires steps and contradiction among the steps and the climbers.

Life wants to climb and to overcome itself climbing.

And behold, my friends: here where the tarantula has its hole, the ruins of an ancient temple rise; behold it with enlightened eyes Verily, the man who once piled his thoughts to the sky in these stones-he, like the wisest, knew the secret of all life. That struggle and inequality are present even in beauty, and also war for power and more power: that is what he teaches us here in the plainest parable. How divinely vault and arches break through each other in a wrestling match; how they strive against each other with light and shade, the godlike strivers-with such assurance and beauty let us be enemies too, my friends Let us strive against one another like gods. ~ Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Fred Kaufmann,
763:The world is like a ride in an amusement park, and when you choose to go on it you think it's real because that's how powerful our minds are. The ride goes up and down, around and around, it has thrills and chills, and it's very brightly colored, and it's very loud, and it's fun for a while. Many people have been on the ride a long time, and they begin to wonder, "Hey, is this real, or is this just a ride?" And other people have remembered, and they come back to us and say, "Hey, don't worry; don't be afraid, ever, because this is just a ride." And we ... kill those people. "Shut him up! I've got a lot invested in this ride, shut him up! Look at my furrows of worry, look at my big bank account, and my family. This has to be real." It's just a ride. But we always kill the good guys who try and tell us that, you ever notice that? And let the demons run amok ... But it doesn't matter, because it's just a ride. And we can change it any time we want. It's only a choice. No effort, no work, no job, no savings of money. Just a simple choice, right now, between fear and love. The eyes of fear want you to put bigger locks on your doors, buy guns, close yourself off. The eyes of love instead see all of us as one. Here's what we can do to change the world, right now, to a better ride. Take all that money we spend on weapons and defenses each year and instead spend it feeding and clothing and educating the poor of the world, which it would pay for many times over, not one human being excluded, and we could explore space, together, both inner and outer, forever, in peace. ~ Bill Hicks,
764:Some young men who had come with an introduction from the Ramakrishna Mission at Madras asked Bhagavan, "Which is the proper path for us to follow?"

Bhagavan: When you speak of a path, where are you now? and where do you want to go? If these are known, then we can talk of the path. Know first where you are and what you are. There is nothing to be reached. You are always as you really are. But you don't realise it. That is all.

A little while after, one of the visitors asked Bhagavan, "I am now following the path of japa. Is that all right?"

Bhagavan: Yes. It is quite good. You can continue in that. The gentleman who asked about creation said, "I never thought I was going to have the good fortune of visiting Bhagavan. But circumstances have brought me here and I find in his presence, without any effort on my part, I am having santi. Apparently, getting peace does not depend on our effort.

It seems to come only as the result of grace!" Bhagavan was silent. Meanwhile, another visitor remarked, "No. Our effort is also necessary, though no one can do without grace." After some time, Bhagavan remarked, "Mantra japa, after a time, leads to a stage when you become Mantra maya i.e., you become that whose name you have been repeating or chanting.

First you repeat the mantra by mouth; later you do it mentally.

First, you do this dhyana with breaks. Later, you do it without any break. At that stage you realise you do dhyana without any effort on your part, that dhyana is your real nature. Till then, effort is necessary." ~ Sri Ramana Maharshi, Day By Day,
765:Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. ~ Sri Ramakrishna, Gospel,
766:The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in a constant inequality of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience. The human reactions sway perpetually between the dualities created by the soul's subjection to Nature and by its often intense but narrow struggle for mastery and enjoyment, a struggle for the most part ineffective. The soul circles in an unending round of Nature's alluring and distressing opposites, success and failure, good fortune and ill fortune, good and evil, sin and virtue, joy and grief, pain and pleasure. It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature. Then it becomes indifferent to her inferior modes, equal-minded to her dualities, capable of mastery and freedom; it is seated above her as the high-throned knower and witness filled with the calm intense unalloyed delight of his own eternal existence. The embodied spirit continues to express its powers in action, but it is no longer involved in ignorance, no longer bound by its works; its actions have no longer a consequence within it, but only a consequence outside in Prakriti. The whole movement of Nature becomes to its experience a rising and falling of waves on the surface that make no difference to its own unfathomable peace, its wide delight, its vast universal equality or its boundless God-existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
767:
   Why do some children take interest in things only when there is some excitement?

They are tamasic. It is due to the large proportion of tamas in their nature. The more tamasic one is, the more does one need something violent and exciting circumstances. When the physical is tamasic, unless one eats spices and highly flavoured food, one does not feel nourished. And yet these are poisons. They act exactly like poison on the nerves. They do not nourish. But it is because people are tamasic, because their body's consciousness is not sufficiently developed. Well, mentally it is the same thing, vitally the same thing. If they are tamasic, they always need new excitements, dramas, murders, suicides, etc. to feel anything at all, otherwise.... And there is nothing, nothing that makes one more wicked and cruel than tamas. For it is this need of excitement which shakes you up a little, makes you come out of yourself. And one must also learn, there, to distinguish between those who are exclusively tamasic and those who are mixed, and those who are struggling within themselves with their different parts. One can, one must know in what proportion their nature is constituted, so as to be able to insist at need on one thing or another. Some people constantly need a whipping from life in order to move, otherwise they would spend their time sleeping. Others, on the contrary, need soothing things, silence, a retreat in the country-side - all things that do a lot of good but which must disappear as soon as one needs to make an effort for progress or to realise something or struggle against a defect, conquer an obstacle.... It is complicated, don't you think so? ~ The Mother, Questions And Answers 1953,
768:But if somewhere in your being - either in your body or even in your vital or mind, either in several parts or even in a single one - there is an incapacity to receive the descending Force, this acts like a grain of sand in a machine. You know, a fine machine working quite well with everything going all right, and you put into it just a little sand (nothing much, only a grain of sand), suddenly everything is damaged and the machine stops. Well, just a little lack of receptivity somewhere, something that is unable to receive the Force, that is completely shut up (when one looks at it, it becomes as it were a little dark spot somewhere, a tiny thing hard as a stone: the Force cannot enter into it, it refuses to receive it - either it cannot or it will not) and immediately that produces a great imbalance; and this thing that was moving upward, that was blooming so wonderfully, finds itself sick, and sometimes just when you were in the normal equilibrium; you were in good health, everything was going on well, you had nothing to complain about. One day when you grasped a new idea, received a new impulse, when you had a great aspiration and received a great force and had a marvellous experience, a beautiful experience opening to you inner doors, giving you a knowledge you did not have before; then you were sure that everything was going to be all right.... The next day, you are taken ill. So you say: "Still that? It is impossible! That should not happen." But it was quite simply what I have just said: a grain of sand. There was something that could not receive; immediately it brings about a disequilibrium. Even though very small it is enough, and you fall ill.

~ The Mother, Questions And Answers 1953, 175,
769:Sweet Mother, how can we cut the knot of the ego?
   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
770:Sweet Mother, how can we cut the knot of the ego?

   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
771:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
772:Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair.
   I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found.
   With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.
   Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer.
   This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. ~ Bertrand Russell,
773:THE FOUR FOUNDATIONAL PRACTICES
   Changing the Karmic Traces
   Throughout the day, continuously remain in the awareness that all experience is a dream. Encounter all things as objects in a dream, all events as events in a dream, all people as people in a dream.
   Envision your own body as a transparent illusory body. Imagine you are in a lucid dream during the entire day. Do not allow these reminders to be merely empty repetition. Each time you tell yourself, "This is a dream," actually become more lucid. Involve your body and your senses in becoming more present.

   Removing Grasping and Aversion
   Encounter all things that create desire and attachment as the illusory empty, luminous phenomena of a dream. Recognize your reactions to phenomena as a dream; all emotions, judgments, and preferences are being dreamt up. You can be certain that you are doing this correctly if immediately upon remembering that your reaction is a dream, desire and attachment lessen.

   Strengthening Intention
   Before going to sleep, review the day and reflect on how the practice has been. Let memories of the day arise and recognize them as memories of dream. Develop a strong intention to be aware in the coming night's dreams. Put your whole heart into this intention and pray strongly for success.

   Cultivating Memory and joyful Effort
   Begin the day with the strong intention to maintain the practice. Review the night, developing happiness if you remembered or were lucid in your dreams. Recommit yourself to the practice, with the intention to become lucid if you were not, and to further develop lucidity if you were. At any time during the day or evening it is good to pray for success in practice. Generate as strong an intention as possible. This is the key to the practice, ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep,
774:Response To A Logician :::
I bow at the feet of my teacher Marpa.
And sing this song in response to you.
Listen, pay heed to what I say,
forget your critique for a while.

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

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

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

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

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

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

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

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

When you realize the truth of "noneffort,"
you are approaching the highest fruition.
Ignorant are those who lack this truth:
arrogant teachers inflated by learning,
scholars bewitched by mere words,
and yogis seduced by prejudice.
For though they yearn for freedom,
they find only enslavement. ~ Jetsun Milarepa,
775:I have already told you this several times. When you are in a particular set of circumstances and certain events take place, these events often oppose your desire or what seems best to you, and often you happen to regret this and say to yourself, "Ah! how good it would have been if it were otherwise, if it had been like this or like that", for little things and big things.... Then years pass by, events are unfolded; you progress, become more conscious, understand better, and when you look back, you notice―first with astonishment, then later with a smile―that those very circumstances which seemed to you quite disastrous or unfavourable, were exactly the best thing that could have happened to you to make you progress as you should have. And if you are the least bit wise you tell yourself, "Truly, the divine Grace is infinite."

So, when this sort of thing has happened to you a number of times, you begin to understand that in spite of the blindness of man and deceptive appearances, the Grace is at work everywhere, so that at every moment it is the best possible thing that happens in the state the world is in at that moment. It is because our vision is limited or even because we are blinded by our own preferences that we cannot discern that things are like this.

But when one begins to see it, one enters upon a state of wonder which nothing can describe. For behind the appearances one perceives this Grace―infinite, wonderful, all-powerful―which knows all, organises all, arranges all, and leads us, whether we like it or not, whether we know it or not, towards the supreme goal, that is, union with the Divine, the awareness of the Godhead and union with Him.

Then one lives in the Action and Presence of the Grace a life full of joy, of wonder, with the feeling of a marvellous strength, and at the same time with a trust so calm, so complete, that nothing can shake it any longer. ~ The Mother, Questions And Answers 1956, 8 August 1956,
776:the omnipresent Trinity :::
   In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
777:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
778:Accumulating Prostrations

Why Prostrate at All?

Why fling yourself full-length on an often filthy floor, then get up and do it again hundreds of thousands of times?

Prostrations are a very immediate method for taking refuge and one of the best available for destroying pride. They are an outer gesture of surrender to the truth of dharma, and an expression of our intention to give up and expose our pride.

So, as we take refuge, we prostrate to demonstrate our complete surrender by throwing ourselves at the feet of our guru and pressing the five points of our body — forehead, hands and knees — to the floor as many times as we can.

(In the Tibetan tradition there are two ways of doing prostrations: one is the full-length and the other the half-length prostration, and we usually accumulate the full-length version.)

Prostrations are said to bring a number of benefits, such as being reborn with an attractive appearance, or our words carry weight and are valued, or our influence over friends and colleagues is positive, or that we are able to manage those who work for us.

It is said that practitioners who accumulate prostrations will one day keep company with sublime beings and as a result become majestic, wealthy, attain a higher rebirth and eventually attain liberation.

For worldly beings, though, to contemplate all the spiritual benefits of prostrations and the amount of merit they accumulate is not necessarily the most effective way of motivating ourselves. The fact that prostrations are good for our health, on the other hand, is often just the incentive we need to get started.

It's true, doing prostrations for the sake of taking healthy exercise is a worldly motivation, but not one I would ever discourage.

In these degenerate times, absolutely anything that will inspire you to practise dharma has some value, so please go ahead and start your prostrations for the sake of the exercise. If you do, not only will you save money on your gym membership, you will build up muscle and a great deal of merit.
~ Dzongsar Jamyang Khyentse, Not for Happiness - A Guide to the So-Called Preliminary Practises, Shambhala Publications,
779:As Korzybski and the general semanticists have pointed out, our words, symbols, signs, thoughts and ideas are merely maps of reality, not reality itself, because "the map is not the territory." The word "water" won't satisfy your thirst.

   But we live in the world of maps and words as if it were the real world. Following in the footsteps of Adam, we have become totally lost in a world of purely fantasy maps and boundaries. And these illusory boundaries, with the opposites they create, have become our impassioned battles.
   Most of our "problems of living," then, are based on the illusion that the opposites can and should be separated and isolated from one another. But since all opposites are actually aspects of one underlying reality, this is like trying to totally separate the two ends of a single rubber band. All you can do is pull harder and harder-until something violently snaps. Thus we might be able to understand that, in all the mystical traditions the world over, one who sees through the illusion of the opposites is called "liberated." Because he is "freed from the pairs" of opposites, he is freed in this life from the fundamentally nonsensical problems and conflicts involved in the war of opposites. He no longer manipulates the opposites one against the other in his search for peace, but instead transcends them both. Not good vs. evil but beyond good and evil. Not life against death but a center of awareness that transcends both. The point is not to separate the opposites and make "positive progress," but rather to unify and harmonize the opposites, both positive and negative, by discovering a ground which transcends and encompasses them both. And that ground, as we will soon see, is unity consciousness itself. In the meantime, let us note, as does the Hindu scripture Bhagavad Gita, that liberation is not freedom from the negative, but freedom from the pairs altogether:
   Content with getting what arrives of itself
   Passed beyond the pairs, free from envy,
   Not attached to success nor failure,
   Even acting, he is not bound.
   He is to be recognized as eternally free
   Who neither loathes nor craves;
   For he that is freed from the pairs,
   Is easily freed from conflict.

   ~ Ken Wilber, No Boundary,
780:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
781:At the basis of this collaboration there is necessarily the will to change, no longer to be what one is, for things to be no longer what they are. There are several ways of reaching it, and all the methods are good when they succeed! One may be deeply disgusted with what exists and wish ardently to come out of all this and attain something else; one may - and this is a more positive way - one may feel within oneself the touch, the approach of something positively beautiful and true, and willingly drop all the rest so that nothing may burden the journey to this new beauty and truth.

   What is indispensable in every case is the ardent will for progress, the willing and joyful renunciation of all that hampers the advance: to throw far away from oneself all that prevents one from going forward, and to set out into the unknown with the ardent faith that this is the truth of tomorrow, inevitable, which must necessarily come, which nothing, nobody, no bad will, even that of Nature, can prevent from becoming a reality - perhaps of a not too distant future - a reality which is being worked out now and which those who know how to change, how not to be weighed down by old habits, will surely have the good fortune not only to see but to realise. People sleep, they forget, they take life easy - they forget, forget all the time.... But if we could remember... that we are at an exceptional hour, a unique time, that we have this immense good fortune, this invaluable privilege of being present at the birth of a new world, we could easily get rid of everything that impedes and hinders our progress.

   So, the most important thing, it seems, is to remember this fact; even when one doesn't have the tangible experience, to have the certainty of it and faith in it; to remember always, to recall it constantly, to go to sleep with this idea, to wake up with this perception; to do all that one does with this great truth as the background, as a constant support, this great truth that we are witnessing the birth of a new world.

   We can participate in it, we can become this new world. And truly, when one has such a marvellous opportunity, one should be ready to give up everything for its sake. ~ The Mother, Questions And Answers 1957-1958, [T1],
782:One thing is needful. -- To "give style" to one's character-- a great and rare art! It is practiced by those who survey all the strengths and weaknesses of their nature and then fit them into an artistic plan until every one of them appears as art and reason and even weaknesses delight the eye. Here a large mass of second nature has been added; there a piece of original nature has been removed -- both times through long practice and daily work at it. Here the ugly that could not be removed is concealed; there it has been reinterpreted and made sublime. Much that is vague and resisted shaping has been saved and exploited for distant views; it is meant to beckon toward the far and immeasurable. In the end, when the work is finished, it becomes evident how the constraint of a single taste governed and formed everything large and small. Whether this taste was good or bad is less important than one might suppose, if only it was a single taste!

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

Conversely, it is the weak characters without power over themselves that hate the constraint of style. They feel that if this bitter and evil constraint were imposed upon them they would be demeaned; they become slaves as soon as they serve; they hate to serve. Such spirits -- and they may be of the first rank -- are always out to shape and interpret their environment as free nature: wild, arbitrary, fantastic, disorderly, and surprising. And they are well advised because it is only in this way that they can give pleasure to themselves. For one thing is needful: that a human being should attain satisfaction with himself, whether it be by means of this or that poetry or art; only then is a human being at all tolerable to behold. Whoever is dissatisfied with himself is continually ready for revenge, and we others will be his victims, if only by having to endure his ugly sight. For the sight of what is ugly makes one bad and gloomy. ~ Friedrich Nietzsche, The Gay Science, mod trans. Walter Kaufmann,
783:But now thou askest me how thou mayest destroy this naked knowing and feeling of thine own being. For peradventure thou thinkest that if it were destroyed, all other hindrances were destroyed ; and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given by God, and also a full according ableness on thy part to receive this grace, this naked knowing and feeling of thy being may in nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow. ... All men have matter of sorrow; but most specially he feeleth matter of sorrow that knoweth and feeleth that he is. All other sorrows in comparison to this be but as it were game to earnest. For he may make sorrow earnestly that knoweth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, let him make sorrow; for he hath never yet felt perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin ; and also it maketh a soul able to receive that joy, the which reave th from a man all knowing and feeling of his being. This sorrow, if it be truly conceived, is full of holy desire; and else a man might never in this life abide it or bear it. For were it not that a soul were somewhat fed with a manner of comfort by his right working, he should not be able to bear that pain that he hath by the knowing and feeling of his being. For as oft as he would have a true knowing and a feeling of his God in purity of spirit (as it may be here), and then feeleth that he may not for he findeth evermore his knowing and his feeling as it were occupied and filled with a foul stinking lump of himself, the which must always be hated and despised and forsaken, if he shall be God's perfect disciple, taught by Himself in the mount of perfection so oft he goeth nigh mad for sorrow. . . . This sorrow and this desire must every soul have and feel in itself (either in this manner or in another), as God vouchsafed! to teach his ghostly disciples according to his good will and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity such as may be had here, if God vouchsafed!.
   ~ Anonymous, The Cloud Of Unknowing,
784:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
785:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.

You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.

You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.

Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.

When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.

In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.

Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.

You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
786:the ways of the Bhakta and man of Knowledge :::
   In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration. 76-77,
787:The Song Of Food And Dwelling :::
I bow down at the feet of the wish-fulfilling Guru.
Pray vouchsafe me your grace in bestowing beneficial food,
Pray make me realize my own body as the house of Buddha,
Pray grant me this knowledge.

I built the house through fear,
The house of Sunyata, the void nature of being;
Now I have no fear of its collapsing.
I, the Yogi with the wish-fulfilling gem,
Feel happiness and joy where'er I stay.

Because of the fear of cold, I sought for clothes;
The clothing I found is the Ah Shea Vital Heat.
Now I have no fear of coldness.

Because of the fear of poverty, I sought for riches;
The riches I found are the inexhaustible Seven Holy Jewels.
Now I have no fear of poverty.

Because of the fear of hunger, I sought for food;
The food I found is the Samadhi of Suchness.
Now I have no fear of hunger.

Because of the fear of thirst, I sought for drink;
The heavenly drink I found is the wine of mindfulness.
Now I have no fear of thirst.

Because of the fear of loneliness, I searched for a friend;
The friend I found is the bliss of perpetual Sunyata.
Now I have no fear of loneliness.

Because of the fear of going astray,
I sought for the right path to follow.
The wide path I found is the Path of Two-in-One.
Now I do not fear to lose my way.

I am a yogi with all desirable possessions,
A man always happy where'er he stays.

Here at Yolmo Tagpu Senge Tson,
The tigress howling with a pathetic, trembling cry,
Reminds me that her helpless cubs are innocently playing.
I cannot help but feel a great compassion for them,
I cannot help but practice more diligently,
I cannot help but augment thus my Bodhi-Mind.

The touching cry of the monkey,
So impressive and so moving,
Cannot help but raise in me deep pity.
The little monkey's chattering is amusing and pathetic;
As I hear it, I cannot but think of it with compassion.

The voice of the cuckoo is so moving,
And so tuneful is the lark's sweet singing,
That when I hear them I cannot help but listen
When I listen to them,
I cannot help but shed tears.

The varied cries and cawings of the crow,
Are a good and helpful friend unto the yogi.
Even without a single friend,
To remain here is a pleasure.
With joy flowing from my heart, I sing this happy song;
May the dark shadow of all men's sorrows
Be dispelled by my joyful singing. ~ Jetsun Milarepa,
788:
   Are not offering and surrender to the Divine the same thing?


They are two aspects of the same thing, but not altogether the same. One is more active than the other. They do not belong to quite the same plane of existence.

For example, you have decided to offer your life to the Divine, you take that decision. But all of a sudden, something altogether unpleasant, unexpected happens to you and your first movement is to react and protest. Yet you have made the offering, you have said once for all: "My life belongs to the Divine", and then suddenly an extremely unpleasant incident happens (that can happen) and there is something in you that reacts, that does not want it. But here, if you want to be truly logical with your offering, you must bring forward this unpleasant incident, make an offering of it to the Divine, telling him very sincerely: "Let Your will be done; if You have decided it that way, it will be that way." And this must be a willing and spontaneous adhesion. So it is very difficult.

Even for the smallest thing, something that is not in keeping with what you expected, what you have worked for, instead of an opposite reaction coming in - spontaneously, irresistibly, you draw back: "No, not that" - if you have made a complete surrender, a total surrender, well, it does not happen like that: you are as quiet, as peaceful, as calm in one case as in the other. And perhaps you had the notion that it would be better if it happened in a certain way, but if it happens differently, you find that this also is all right. You might have, for example, worked very hard to do a certain thing, so that something might happen, you might have given much time, much of your energy, much of your will, and all that not for your own sake, but, say, for the divine work (that is the offering); now suppose that after having taken all this trouble, done all this work, made all these efforts, it all goes just the other way round, it does not succeed. If you are truly surrendered, you say: "It is good, it is all good, it is all right; I did what I could, as well as I could, now it is not my decision, it is the decision of the Divine, I accept entirely what He decides." On the other hand, if you do not have this deep and spontaneous surrender, you tell yourself: "How is it? I took so much trouble to do a thing which is not for a selfish purpose, which is for the Divine Work, and this is the result, it is not successful!" Ninety-nine times out of a hundred, it is like that.

True surrender is a very difficult thing.

~ The Mother, Questions And Answers 1953, 52,
789:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga,
790:Why do we forget things?

   Ah! I suppose there are several reasons. First, because one makes use of the memory to remember. Memory is a mental instrument and depends on the formation of the brain. Your brain is constantly growing, unless it begins to degenerate, but still its growth can continue for a very, very long time, much longer than that of the body. And in this growth, necessarily some things will take the place of others. And as the mental instrument develops, things which have served their term or the transitory moment in the development may be wiped out to give place to the result. So the result of all that you knew is there, living in itself, but the road traversed to reach it may be completely blurred. That is, a good functioning of the memory means remembering only the results so as to be able to have the elements for moving forward and a new construction. That is more important than just retaining things rigidly in the mind.
   Now, there is another aspect also. Apart from the mental memory, which is something defective, there are states of consciousness. Each state of consciousness in which one happens to be registers the phenomena of a particular moment, whatever they may be. If your consciousness remains limpid, wide and strong, you can at any moment whatsoever, by concentrating, call into the active consciousness what you did, thought, saw, observed at any time before; all this you can remember by bringing up in yourself the same state of consciousness. And that, that is never forgotten. You could live a thousand years and you would still remember it. Consequently, if you don't want to forget, it must be your consciousness which remembers and not your mental memory. Your mental memory will be wiped out inevitably, get blurred, and new things will take the place of the old ones. But things of which you are conscious you do not forget. You have only to bring up the same state of consciousness again. And thus one can remember circumstances one has lived thousands of years ago, if one knows how to bring up the same state of consciousness. It is in this way that one can remember one's past lives. This never gets blotted out, while you don't have any more the memory of what you have done physically when you were very young. You would be told many things you no longer remember. That gets wiped off immediately. For the brain is constantly changing and certain weaker cells are replaced by others which are much stronger, and by other combinations, other cerebral organisations. And so, what was there before is effaced or deformed.
   ~ The Mother, Questions And Answers 1954,
791:The Examiners
The integral yoga consists of an uninterrupted series of examinations that one has to undergo without any previous warning, thus obliging you to be constantly on the alert and attentive.

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

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

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

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

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

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

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

   To conclude, a final piece of advice: never set yourself up as an examiner. For while it is good to remember constantly that one may be undergoing a very important examination, it is extremely dangerous to imagine that one is responsible for setting examinations for others. That is the open door to the most ridiculous and harmful kinds of vanity. It is the Supreme Wisdom which decides these things, and not the ignorant human will. ~ The Mother, Words Of The Mother II,
792:... one of the major personality traits was neuroticism, the tendency to feel negative emotion. He [Jung] never formalized that idea in his thinking. Its a great oversight in some sense because the capacity to experience negative emotion, when thats exaggerated that seems to be the core feature of everything we that we regard as psychopathology. Psychiatric and psychological illness. Not the only thing but its the primary factor. So.

Q: What is the best way to avoid falling back into nihilistic behaviours and thinking?
JBP:Well, a large part of that I would say is habit. The development and maintainance of good practices. Habits. If you find yourself desolute, neurotic, if your thought tends in the nihilistic direction and you tend to fall apart, organizing your life across multiple dimensions is a good antidote its not exactly thinking.
Do you have an intimate relationship? If not then well probably you could use one.
Do you have contact with close family members, siblings, children, parents, or even people who are more distantly related. If not, you probably need that.
Do you see your friends a couple of times a week? And do something social with them?
Do you have a way of productively using your time outside of employment?
Are you employed?
Do you have a good job? Or at least a job that is practically sufficient and enables you to work with people who you like working with? Even if the job itself is mundane or repetitive or difficult sometimes the relationships you establish in an employment situation like that can make the job worthwhile.
Have you regulated your response to temptations? Pornography, alcohol abuse, drug abuse, is that under control?

I would say differentiate the problem. Theres multiple dimensions of attainment, ambition, pleasure, responsibility all of that that make up a life, and to the degree that is it possible you want to optimize your functioning on as many of those dimensions as possible.
You might also organize your schedule to the degree that you have that capacity for discipline.
Do you get enough sleep?
Do you go to bed at a regular time?
Do you get up at a regular time?
Do you eat regularly and appropriately and enought and not too much?
Are your days and your weeks and your months characterized by some tolerable, repeatable structure? That helps you meet your responsibilities but also shields you from uncertainly and chaos and provides you with multiple sources of reward?
Those are all the questions decompose the problem into, the best way of avoiding falling into nihilistic behaviours and thinking. ~ Jordan B. Peterson, https://www.youtube.com/watch?v=Q-geMoCsNAw,
793: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,
794:Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing be­ cause they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dreams and truly great works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture and express it. Some day, perhaps, I'll be able to. The figure of the universal mother, the great birthgiver, for example. Unlike other fi gures, her mystery does not consist of this or that detail, of a particular voluptuousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the greatest contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure, and were she merely the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about her. But the universal mother is not an idea of mine; I did not think her up, I saw her! She lives inside me. I've met her again and again. She appeared to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re­ mains remote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry.

   As his present situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said farewell to Narcissus and to the cloister. Once more he was on an impor­ tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always remain a dream, an intuition, a golden shimmer, a sacred mystery. At any rate, he had to follow her and submit his fate to her. She was his star.

   And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother.

   ~ Hermann Hesse, Narcissus and Goldmund,
795:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
796:One can learn how to identify oneself. One must learn. It is indispensable if one wants to get out of one's ego. For so long as one is shut up in one's ego, one can't make any progress.

How can it be done?


There are many ways. I'll tell you one.

When I was in Paris, I used to go to many places where there were gatherings of all kinds, people making all sorts of researches, spiritual (so-called spiritual), occult researches, etc. And once I was invited to meet a young lady (I believe she was Swedish) who had found a method of knowledge, exactly a method for learning. And so she explained it to us. We were three or four (her French was not very good but she was quite sure about what she was saying!); she said: "It's like this, you take an object or make a sign on a blackboard or take a drawing - that is not important - take whatever is most convenient for you. Suppose, for instance, that I draw for you... (she had a blackboard) I draw a design." She drew a kind of half-geometric design. "Now, you sit in front of the design and concentrate all your attention upon it - upon that design which is there. You concentrate, concentrate without letting anything else enter your consciousness - except that. Your eyes are fixed on the drawing and don't move at all. You are as it were hypnotised by the drawing. You look (and so she sat there, looking), you look, look, look.... I don't know, it takes more or less time, but still for one who is used to it, it goes pretty fast. You look, look, look, you become that drawing you are looking at. Nothing else exists in the world any longer except the drawing, and then, suddenly, you pass to the other side; and when you pass to the other side you enter a new consciousness, and you know."

We had a good laugh, for it was amusing. But it is quite true, it is an excellent method to practise. Naturally, instead of taking a drawing or any object, you may take, for instance, an idea, a few words. You have a problem preoccupying you, you don't know the solution of the problem; well, you objectify your problem in your mind, put it in the most precise, exact, succinct terms possible, and then concentrate, make an effort; you concentrate only on the words, and if possible on the idea they represent, that is, upon your problem - you concentrate, concentrate, concentrate until nothing else exists but that. And it is true that, all of a sudden, you have the feeling of something opening, and one is on the other side. The other side of what?... It means that you have opened a door of your consciousness, and instantaneously you have the solution of your problem. It is an excellent method of learning "how" to identify oneself.

~ The Mother, Questions And Answers 1953, 217 [T1],
797:on purifying ego and desire :::
   The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate.
   In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ...
   The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [102],
798:reading :::
   50 Psychology Classics: List of Books Covered:
   Alfred Adler - Understanding Human Nature (1927)
   Gordon Allport - The Nature of Prejudice (1954)
   Albert Bandura - Self-Efficacy: The Exercise of Control (1997)
   Gavin Becker - The Gift of Fear (1997)
   Eric Berne - Games People Play (1964)
   Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980)
   Louann Brizendine - The Female Brain (2006)
   David D Burns - Feeling Good: The New Mood Therapy (1980)
   Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012)
   Robert Cialdini - Influence: The Psychology of Persuasion (1984)
   Mihaly Csikszentmihalyi - Creativity (1997)
   Carol Dweck - Mindset: The New Psychology of Success (2006)
   Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961)
   Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen
   Eric Erikson - Young Man Luther (1958)
   Hans Eysenck - Dimensions of Personality (1947)
   Viktor Frankl - The Will to Meaning (1969)
   Anna Freud - The Ego and the Mechanisms of Defense (1936)
   Sigmund Freud - The Interpretation of Dreams (1901)
   Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983)
   Daniel Gilbert - Stumbling on Happiness (2006)
   Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005)
   Daniel Goleman - Emotional Intelligence at Work (1998)
   John M Gottman - The Seven Principles For Making Marriage Work (1999)
   Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013)
   Harry Harlow - The Nature of Love (1958)
   Thomas A Harris - I'm OK - You're OK (1967)
   Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951)
   Karen Horney - Our Inner Conflicts (1945)
   William James - Principles of Psychology (1890)
   Carl Jung - The Archetypes and the Collective Unconscious (1953)
   Daniel Kahneman - Thinking, Fast and Slow (2011)
   Alfred Kinsey - Sexual Behavior in the Human Female (1953)
   RD Laing - The Divided Self (1959)
   Abraham Maslow - The Farther Reaches of Human Nature (1970)
   Stanley Milgram - Obedience To Authority (1974)
   Walter Mischel - The Marshmallow Test (2014)
   Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012)
   IP Pavlov - Conditioned Reflexes (1927)
   Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951)
   Jean Piaget - The Language and Thought of the Child (1966)
   Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002)
   VS Ramachandran - Phantoms in the Brain (1998)
   Carl Rogers - On Becoming a Person (1961)
   Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970)
   Barry Schwartz - The Paradox of Choice: Why More is Less (2004)
   Martin Seligman - Authentic Happiness (2002)
   BF Skinner - Beyond Freedom & Dignity (1953)
   Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000)
   William Styron - Darkness Visible (1990)
   ~ Tom Butler-Bowdon, 50 Psychology Classics,
799:Sweet Mother, there's a flower you have named "The Creative Word".

Yes.

What does that mean?

It is the word which creates.

There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there's a power of creation. It is the origin, you see, of the mantra.

In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, "The Creative Word". And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words... sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - whereas the sound has a power in the material world.

I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re- flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying "Good Day" which is very effective, much more effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more concrete and more effective.

It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more harm sometimes - than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.

It is not at all ineffective to speak. Naturally it depends a great deal on each one's inner power. People who have no strength and no consciousness can't do very much - unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.

Anything? No? Nothing?

Another question?... Everything's over? ~ The Mother, Questions And Answers 1955, 347-349,
800:Talk 26

...

D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

D.: How is restlessness removed from the mind?

M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

Talk 27.

D.: How are they practised?

M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
801:Evil
Hasten towards the good, leave behind all evil thoughts, for to do good without enthusiasm is to have a mind which delights in evil.

If one does an evil action, he should not persist in it, he should not delight in it. For full of suffering is the accumulation of evil.

If one does a good action, he should persist in it and take delight in it. Full of happiness is the accumulation of good.

As long as his evil action has not yet ripened, an evildoer may experience contentment. But when it ripens, the wrong-doer knows unhappiness.

As long as his good action has not yet ripened, one who does good may experience unhappiness. But when it ripens, the good man knows happiness.

Do not treat evil lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the fool fills himself little by little with wickedness.

Do not treat good lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the sage fills himself little by little with goodness.

The merchant who is carrying many precious goods and who has but few companions, avoids dangerous roads; and a man who loves his life is wary of poison. Even so should one act regarding evil.

A hand that has no wound can carry poison with impunity; act likewise, for evil cannot touch the righteous man.

If you offend one who is pure, innocent and defenceless, the insult will fall back on you, as if you threw dust against the wind.

Some are reborn here on earth, evil-doers go to the worlds of Niraya,1 the just go to the heavenly worlds, but those who have freed themselves from all desire attain Nirvana.

Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can find refuge from his evil actions.

Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can hide from death.

People have the habit of dealing lightly with thoughts that come. And the atmosphere is full of thoughts of all kinds which do not in fact belong to anybody in particular, which move perpetually from one person to another, very freely, much too freely, because there are very few people who can keep their thoughts under control.

When you take up the Buddhist discipline to learn how to control your thoughts, you make very interesting discoveries. You try to observe your thoughts. Instead of letting them pass freely, sometimes even letting them enter your head and establish themselves in a quite inopportune way, you look at them, observe them and you realise with stupefaction that in the space of a few seconds there passes through the head a series of absolutely improbable thoughts that are altogether harmful.
...?
Conversion of the aim of life from the ego to the Divine: instead of seeking one's own satisfaction, to have the service of the Divine as the aim of life.
*
What you must know is exactly the thing you want to do in life. The time needed to learn it does not matter at all. For those who wish to live according to Truth, there is always something to learn and some progress to make. 2 October 1969 ~ The Mother, Questions And Answers 1929-1931,
802:On that spring day in the park I saw a young woman who attracted me. She was tall and slender, elegantly dressed, and had an intelligent and boyish face. I liked her at once. She was my type and began to fill my imagination. She probably was not much older than I but seemed far more mature, well-defined, a full-grown woman, but with a touch of exuberance and boyishness in her face, and this was what I liked above all .

   I had never managed to approach a girl with whom I had fallen in love, nor did I manage in this case. But the impression she made on me was deeper than any previous one had been and the infatuation had a profound influence on my life.

   Suddenly a new image had risen up before me, a lofty and cherished image. And no need, no urge was as deep or as fervent within me as the craving to worship and admire. I gave her the name Beatrice, for, even though I had not read Dante, I knew about Beatrice from an English painting of which I owned a reproduction. It showed a young pre-Raphaelite woman, long-limbed and slender, with long head and etherealized hands and features. My beautiful young woman did not quite resemble her, even though she, too, revealed that slender and boyish figure which I loved, and something of the ethereal, soulful quality of her face.

   Although I never addressed a single word to Beatrice, she exerted a profound influence on me at that time. She raised her image before me, she gave me access to a holy shrine, she transformed me into a worshiper in a temple.

   From one day to the next I stayed clear of all bars and nocturnal exploits. I could be alone with myself again and enjoyed reading and going for long walks.

   My sudden conversion drew a good deal of mockery in its wake. But now I had something I loved and venerated, I had an ideal again, life was rich with intimations of mystery and a feeling of dawn that made me immune to all taunts. I had come home again to myself, even if only as the slave and servant of a cherished image.

   I find it difficult to think back to that time without a certain fondness. Once more I was trying most strenuously to construct an intimate "world of light" for myself out of the shambles of a period of devastation; once more I sacrificed everything within me to the aim of banishing darkness and evil from myself. And, furthermore, this present "world of light" was to some extent my own creation; it was no longer an escape, no crawling back to -nether and the safety of irresponsibility; it was a new duty, one I had invented and desired on my own, with responsibility and self-control. My sexuality, a torment from which I was in constant flight, was to be transfigured nto spirituality and devotion by this holy fire. Everything :brk and hateful was to be banished, there were to be no more tortured nights, no excitement before lascivious picures, no eavesdropping at forbidden doors, no lust. In place of all this I raised my altar to the image of Beatrice, :.. and by consecrating myself to her I consecrated myself to the spirit and to the gods, sacrificing that part of life which I withdrew from the forces of darkness to those of light. My goal was not joy but purity, not happiness but beauty, and spirituality.

   This cult of Beatrice completely changed my life.

   ~ Hermann Hesse, Demian,
803:At it's narrowest (although this is a common and perhaps the official position; need to find ref in What is Enlightenment) "integral", "turquois" (Spiral Dynamics), and "second tier" (ditto) are all synonms, and in turn are equivalent to Wilber IV / AQAL/Wilber V "Post-metaphysical" AQAL. This is the position that "Integral = Ken Wilber". It constitutes a new philosophical school or meme-set, in the tradition of charismatic spiritual teachers of all ages, in which an articulate, brilliant, and popular figure would arise, and gather a following around him- or her-self. After the teacher passes on, their teaching remains through books and organisations dedicated to perpetuating that teaching; although without the brilliant light of the Founder, things generally become pretty stultifying, and there is often little or no original development. Even so, the books themselves continue to inspire, and many people benefit greatly from these tecahings, and can contact the original Light of the founders to be inspired by them on the subtle planes. Some late 19th, 20th, and early 21st century examples of such teachers, known and less well-known, are Blavatsky, Theon, Steiner, Aurobindo, Gurdjieff, Crowley, Alice Bailey, Carl Jung, Ann Ree Colton, and now Ken Wilber. Also, many popular gurus belong in this category. It could plausibly be suggested that the founders of the great world religions started out no different, but their teaching really caught on n a big way.

...

At its broadest then, the Integral Community includes not only Wilber but those he cites as his influences and hold universal and evolutionary views or teachings, as well as those who, while influenced by him also differ somewhat, and even those like Arthur M Young that Wilber has apparently never heard of. Nevertheless, all share a common, evolutionary, "theory of everything" position, and, whilst they may differ on many details and even on many major points, taken together they could be considered a wave front for a new paradigm, a memetic revolution. I use the term Daimon of the Integral Movement to refer to the spiritual being or personality of light that is behind and working through this broader movement.

Now, this doesn't mean that this daimon is necessarily a negative entity. I see a lot of promise, a lot of potential, in the Integral Approach. From what I feel at the moment, the Integral Deva is a force and power of good.

But, as with any new spiritual or evolutionary development, there is duality, in that there are forces that hinder and oppose and distort, as well as forces that help and aid in the evolution and ultimate divinisation of the Earth and the cosmos. Thus even where a guru does give in the dark side (as very often happens with many gurus today) there still remains an element of Mixed Light that remains (one finds this ambiguity with Sai Baba, with Da Free John, and with Rajneesh); and we find this same ambiguity with the Integral Community regarding what seems to me a certain offputting devotional attitude towards Wilber himself. The light will find its way, regardless. However, an Intregral Movement that is caught up in worship of and obedience to an authority figure, will not be able to achieve what a movement unfettered by such shackles could. ~ M Alan Kazlev, Kheper, Wilber, Integral,
804:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master...
   ~ Sri Aurobindo, Letters On Yoga - IV, Resistances, Sufferings and Falls, 669,
805:Can it be said in justification of one's past that whatever has happened in one's life had to happen?

The Mother: Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature's inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.

Is the time also of an occurrence arranged in the Divine Plan of things?

The Mother: All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme's own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.

The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.

It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931,
806:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
807:But there's a reason. There's a reason. There's a reason for this, there's a reason education sucks, and it's the same reason that it will never, ever, ever be fixed. It's never gonna get any better. Don't look for it. Be happy with what you got. Because the owners of this country don't want that. I'm talking about the real owners now, the real owners, the big wealthy business interests that control things and make all the important decisions. Forget the politicians. The politicians are put there to give you the idea that you have freedom of choice. You don't. You have no choice. You have owners. They own you. They own everything. They own all the important land. They own and control the corporations. They've long since bought and paid for the senate, the congress, the state houses, the city halls, they got the judges in their back pockets and they own all the big media companies so they control just about all of the news and information you get to hear. They got you by the balls. They spend billions of dollars every year lobbying, lobbying, to get what they want. Well, we know what they want. They want more for themselves and less for everybody else, but I'll tell you what they don't want: They don't want a population of citizens capable of critical thinking. They don't want well informed, well educated people capable of critical thinking. They're not interested in that. That doesn't help them. Thats against their interests. Thats right. They don't want people who are smart enough to sit around a kitchen table to figure out how badly they're getting fucked by a system that threw them overboard 30 fucking years ago. They don't want that. You know what they want? They want obedient workers. Obedient workers. People who are just smart enough to run the machines and do the paperwork, and just dumb enough to passively accept all these increasingly shittier jobs with the lower pay, the longer hours, the reduced benefits, the end of overtime and the vanishing pension that disappears the minute you go to collect it, and now they're coming for your Social Security money. They want your retirement money. They want it back so they can give it to their criminal friends on Wall Street, and you know something? They'll get it. They'll get it all from you, sooner or later, 'cause they own this fucking place. It's a big club, and you ain't in it. You and I are not in the big club. And by the way, it's the same big club they use to beat you over the head with all day long when they tell you what to believe. All day long beating you over the head in their media telling you what to believe, what to think and what to buy. The table is tilted folks. The game is rigged, and nobody seems to notice, nobody seems to care. Good honest hard-working people -- white collar, blue collar, it doesn't matter what color shirt you have on -- good honest hard-working people continue -- these are people of modest means -- continue to elect these rich cocksuckers who don't give a fuck about them. They don't give a fuck about you. They don't give a fuck about you. They don't care about you at all -- at all -- at all. And nobody seems to notice, nobody seems to care. That's what the owners count on; the fact that Americans will probably remain willfully ignorant of the big red, white and blue dick that's being jammed up their assholes everyday. Because the owners of this country know the truth: it's called the American Dream, because you have to be asleep to believe it. ~ George Carlin,
808:HOW CAN I READ SAVITRI?
An open reply by Dr Alok Pandey to a fellow devotee

A GIFT OF LOVE TO THE WORLD
Most of all enjoy Savitri. It is Sri Aurobindo's gift of Love to the world. Read it from the heart with love and gratitude as companions and drown in its fiery bliss. That is the true understanding rather than one that comes by a constant churning of words in the head.

WHEN
Best would be to fix a time that works for you. One can always take out some time for the reading, even if it be late at night when one is done with all the daily works. Of course, a certain receptivity is needed. If one is too tired or the reading becomes too mechanical as a ritual routine to be somehow finished it tends to be less effective, as with anything else. Hence the advice is to read in a quiet receptive state.

THE PACE
As to the pace of reading it is best to slowly build up and keep it steady. To read a page or a passage daily is better than reading many pages one day and then few lines or none for days. This brings a certain discipline in the consciousness which makes one receptive. What it means is that one should fix up that one would read a few passages or a page or two daily, and then if an odd day one is enjoying and spontaneously wants to read more then one can go by the flow.

COMPLETE OR SELECTIONS?
It is best to read at least once from cover to cover. But if one is not feeling inclined for that do read some of the beautiful cantos and passages whose reference one can find in various places. This helps us familiarise with the epic and the style of poetry. Later one can go for the cover to cover reading.

READING ALOUD, SILENTLY, OR WRITING DOWN?
One can read it silently. Loud reading is needed only if one is unable to focus with silent reading. A mantra is more potent when read subtly. I am aware that some people recommend reading it aloud which is fine if that helps one better. A certain flexibility in these things is always good and rigid rules either ways are not helpful.

One can also write some of the beautiful passages with which one feels suddenly connected. It is a help in the yoga since such a writing involves the pouring in of the consciousness of Savitri through the brain and nerves and the hand.

Reflecting upon some of these magnificent lines and passages while one is engaged in one\s daily activities helps to create a background state for our inner being to get absorbed in Savitri more and more.

HOW DO I UNDERSTAND THE MEANING? DO I NEED A DICTIONARY?
It is helpful if a brief background about the Canto is known. This helps the mind top focus and also to keep in sync with the overall scene and sense of what is being read.

But it is best not to keep referring to the dictionary while reading. Let the overall sense emerge. Specifics can be done during a detailed reading later and it may not be necessary at all. Besides the sense that Sri Aurobindo has given to many words may not be accurately conveyed by the standard dictionaries. A flexibility is required to understand the subtle suggestions hinted at by the Master-poet.

In this sense Savitri is in the line of Vedic poetry using images that are at once profound as well as commonplace. That is the beauty of mystic poetry. These are things actually experienced and seen by Sri Aurobindo, and ultimately it is Their Grace that alone can reveal the intrinsic sense of this supreme revelation of the Supreme. ~ Dr Alok Pandey,
809:
   Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?


Oh! This, this doesn't exist, the other person's idea and one's own idea.
   Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
   Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
   Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
   Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stupid.
   But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here.
   Now, there we are. Nobody has any questions, no?
   That's enough? Finished! ~ The Mother, Questions And Answers 1955,
810:PRATYAHARA

PRATYAHARA is the first process in the mental part of our task. The previous practices, Asana, Pranayama, Yama, and Niyama, are all acts of the body, while mantra is connected with speech: Pratyahara is purely mental.

   And what is Pratyahara? This word is used by different authors in different senses. The same word is employed to designate both the practice and the result. It means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control: Asana having been mastered, all immediate exciting causes have been removed, and we are free to think what we are thinking about.

   A very similar experience to that of Asana is in store for us. At first we shall very likely flatter ourselves that our minds are pretty calm; this is a defect of observation. Just as the European standing for the first time on the edge of the desert will see nothing there, while his Arab can tell him the family history of each of the fifty persons in view, because he has learnt how to look, so with practice the thoughts will become more numerous and more insistent.

   As soon as the body was accurately observed it was found to be terribly restless and painful; now that we observe the mind it is seen to be more restless and painful still. (See diagram opposite.)

   A similar curve might be plotted for the real and apparent painfulness of Asana. Conscious of this fact, we begin to try to control it: "Not quite so many thoughts, please!" "Don't think quite so fast, please!" "No more of that kind of thought, please!" It is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. The attempt to repress has the effect of exciting.

   When the unsuspecting pupil first approaches his holy but wily Guru, and demands magical powers, that Wise One replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says: "In order to obtain this magical power which you seek, all that is necessary is to wash seven times in the Ganges during seven days, being particularly careful to avoid thinking of that one spot." Of course the unhappy youth spends a disgusted week in thinking of little else.

   It is positively amazing with what persistence a thought, even a whole train of thoughts, returns again and again to the charge. It becomes a positive nightmare. It is intensely annoying, too, to find that one does not become conscious that one has got on to the forbidden subject until one has gone right through with it. However, one continues day after day investigating thoughts and trying to check them; and sooner or later one proceeds to the next stage, Dharana, the attempt to restrain the mind to a single object.

   Before we go on to this, however, we must consider what is meant by success in Pratyahara. This is a very extensive subject, and different authors take widely divergent views. One writer means an analysis so acute that every thought is resolved into a number of elements (see "The Psychology of Hashish," Section V, in Equinox II).

   Others take the view that success in the practice is something like the experience which Sir Humphrey Davy had as a result of taking nitrous oxide, in which he exclaimed: "The universe is composed exclusively of ideas."

   Others say that it gives Hamlet's feeling: "There's nothing good or bad but thinking makes it so," interpreted as literally as was done by Mrs. Eddy.

   However, the main point is to acquire some sort of inhibitory power over the thoughts. Fortunately there is an unfailing method of acquiring this power. It is given in Liber III. If Sections 1 and 2 are practised (if necessary with the assistance of another person to aid your vigilance) you will soon be able to master the final section. ~ Aleister Crowley, Liber ABA,
811:Sweet Mother, how can we make our resolution very firm?

   By wanting it to be very firm! (Laughter)

   No, this seems like a joke... but it is absolutely true. One does not want it truly. There is always, if you... It is a lack of sincerity. If you look sincerely, you will see that you have decided that it will be like this, and then, beneath there is something which has not decided at all and is waiting for the second of hesitation in order to rush forward. If you are sincere, if you are sincere and get hold of the part which is hiding, waiting, not showing itself, which knows that there will come a second of indecision when it can rush out and make you do the thing you have decided not to do...

   [] But if you really want it, nothing in the world can prevent you from doing what you want. It is because one doesn't know how to will it. It is because one is divided in one's will. If you are not divided in your will, I say that nothing, nobody in the world can make you change your will.

   But one doesn't know how to will it. In fact one doesn't even want to. These are velleities: "Well, it is like this.... It would be good if it were like that... yes, it would be better if it were like that... yes, it would be preferable if it were like that." But this is not to will. And always there at the back, hidden somewhere in a corner of the brain, is something which is looking on and saying, "Oh, why should I want that? After all one can as well want the opposite." And to try, you see... Not like that, just wait... But one can always find a thousand excuses to do the opposite. And ah, just a tiny little wavering is enough... pftt... the thing swoops down and there it is. But if one wills, if one really knows that this is the thing, and truly wants this, and if one is oneself entirely concentrated in the will, I say that there is nothing in the world that can prevent one from doing it, from doing it or being obliged to do it. It depends on what it is.

   One wants. Yes, one wants, like this (gestures). One wants: "Yes, yes, it would be better if it were like that. Yes, it would be finer also, more elegant."... But, eh, eh, after all one is a weak creature, isn't that so? And then one can always put the blame upon something else: "It is the influence coming from outside, it is all kinds of circumstances."

   A breath has passed, you see. You don't know... something... a moment of unconsciousness... "Oh, I was not conscious." You are not conscious because you do not accept... And all this because you don't know how to will.

   [] To learn how to will is a very important thing. And to will truly, you must unify your being. In fact, to be a being, one must first unify oneself. If one is pulled by absolutely opposite tendencies, if one spends three-fourths of one's life without being conscious of oneself and the reasons why one does things, is one a real being? One does not exist. One is a mass of influences, movements, forces, actions, reactions, but one is not a being. One begins to become a being when one begins to have a will. And one can't have a will unless one is unified.

   And when you have a will, you will be able to say, say to the Divine: "I want what You want." But not before that. Because in order to want what the Divine wants, you must have a will, otherwise you can will nothing at all. You would like to. You would like it very much. You would very much like to want what the Divine wants to do. You don't possess a will to give to Him and to put at His service. Something like that, gelatinous, like jelly-fish... there... a mass of good wills - and I am considering the better side of things and forgetting the bad wills - a mass of good wills, half-conscious and fluctuating....

   Ah, that's all, my children. That's enough for today. There we are.

   Only, put this into practice; just a little of what I have said, not all, eh, just a very little. There.

   ~ The Mother, Questions And Answers 1954,
812:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
813:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.

What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'

I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.

The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.

Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series, 1,
814:GURU YOGA
   Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
   What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities.
   In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature.
   The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us.
   Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga.
  
The Practice
   After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga.
   Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind.
   When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind.
   After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa.
   There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path.
   ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep, [T3],
815:AUGOEIDES:
   The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion.
   The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally.
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed.
   The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null,
816:CHAPTER XIII
OF THE BANISHINGS: AND OF THE PURIFICATIONS.
Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.

That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.

That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable.
If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}

The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.

In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}

By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.

We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.

It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.

A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.

The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.

In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA,
817: Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?
(1 "The Way", Cent. Vol. 17, p. 40.)
One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.
So, the conclusion:
One must never wish for death.
One must never will to die.
One must never be afraid to die.
And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers, Volume-4, page no.353-355,
818:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
819:Chapter LXXXII: Epistola Penultima: The Two Ways to Reality
Cara Soror,
Do what thou wilt shall be the whole of the Law.

How very sensible of you, though I admit somewhat exacting!

You write-Will you tell me exactly why I should devote so much of my valuable time to subjects like Magick and Yoga.

That is all very well. But you ask me to put it in syllogistic form. I have no doubt this can be done, though the task seems somewhat complicated. I think I will leave it to you to construct your series of syllogisms yourself from the arguments of this letter.

In your main question the operative word is "valuable. Why, I ask, in my turn, should you consider your time valuable? It certainly is not valuable unless the universe has a meaning, and what is more, unless you know what that meaning is-at least roughly-it is millions to one that you will find yourself barking up the wrong tree.

First of all let us consider this question of the meaning of the universe. It is its own evidence to design, and that design intelligent design. There is no question of any moral significance-"one man's meat is another man's poison" and so on. But there can be no possible doubt about the existence of some kind of intelligence, and that kind is far superior to anything of which we know as human.

How then are we to explore, and finally to interpret this intelligence?

It seems to me that there are two ways and only two. Imagine for a moment that you are an orphan in charge of a guardian, inconceivably learned from your point of view.

Suppose therefore that you are puzzled by some problem suitable to your childish nature, your obvious and most simple way is to approach your guardian and ask him to enlighten you. It is clearly part of his function as guardian to do his best to help you. Very good, that is the first method, and close parallel with what we understand by the word Magick.

We are bothered by some difficulty about one of the elements-say Fire-it is therefore natural to evoke a Salamander to instruct you on the difficult point. But you must remember that your Holy Guardian Angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different from anything of which you are normally aware.

To attain to the Knowledge and Conversation of the Holy Guardian Angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being.

That, then, is a clearly intelligible method of procedure. We call it Magick.

It is of course possible to strengthen the link between him and yourself so that in course of time you became capable of moving and, generally speaking, operating on that plane which is his natural habitat.

There is however one other way, and one only, as far as I can see, of reaching this state.

It is at least theoretically possible to exalt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. You should note, by the way, that in this case the postulation of another being is not necessary. There is no way of refuting the solipsism if you feel like that. Personally I cannot accede to its axiom. The evidence for an external universe appears to me perfectly adequate.

Still there is no extra charge for thinking on those lines if you so wish.

I have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the Yogis.

I must however point out that in the course of my instruction I have given continual warnings as to the dangers of this line of research. For one thing there is no means of checking your results in the ordinary scientific sense. It is always perfectly easy to find a subjective explanation of any phenomenon; and when one considers that the greatest of all the dangers in any line of research arise from egocentric vanity, I do not think I have exceeded my duty in anything that I have said to deter students from undertaking so dangerous a course as Yoga.

It is, of course, much safer if you are in a position to pursue in the Indian Jungles, provided that your health will stand the climate and also, I must say, unless you have a really sound teacher on whom you can safely rely. But then, if we once introduce a teacher, why not go to the Fountain-head and press towards the Knowledge and conversation of the Holy Guardian Angel?

In any case your Indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the Holy Guardian Angel.

In any case there are the two methods which stand as alternatives. I do not know of any third one which can be of any use whatever. Logically, since you have asked me to be logical, there is certainly no third way; there is the external way of Magick, and the internal way of Yoga: there you have your alternatives, and there they cease.

Love is the law, love under will.

Fraternally,

666 ~ Aleister Crowley, Magick Without Tears,
820:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
821:Education

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

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

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

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

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

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

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

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

   Bulletin, February 1951

   ~ The Mother, On Education,
822:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants
823:
   Why do we forget our dreams?


Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication.

   For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the physical is established - very rarely is there no communication.

   Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember.

   After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning.

   Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return.

   Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense.

   But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure.

   Why are two dreams never alike?

Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves.

   You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming!

   ~ The Mother, Questions And Answers 1953, 36?,
824:
   Mother, when one imagines something, does it not exist?

When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some.

   If one thinks of someone who doesn't exist or who is dead?

Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things.

   I mean someone who is dead.

Someone who is dead!

   If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence.

   The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination.

   Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true.

   What do you suppose imagination is, eh? Have you never imagined anything, you?

   And what happens?

   All that one imagines.


You mean that you imagine something and it happens like that, eh? Or it is in a dream...

   What is the function, the use of the imagination?

If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However...

   Men of science must be having imagination!


A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes.

   Sweet Mother, can one imagine the Divine and have the contact?

Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur.

   Then, Sweet Mother, this means that in the created universe nothing new is added?

In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined.

   What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life!

   To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond.

   Not easy!
   That's all?
   (To the child) Convinced?
   ~ The Mother, Questions And Answers 1955, [T1],
825:How to Meditate
Deep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.
Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.
For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.
It is for the sound that we will use I AM, not for the meaning of it.
The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.
Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...
We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.
Very simple.
Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.
Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.
Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.
As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.

When and Where to Meditate
How long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.
Try to avoid meditating right after eating or right before bed.
Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.
A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.
Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.
Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.
Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.
As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.
So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation,
826:Chapter 18 - Trapped in a Dream

(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)

Hey, man.

Hey.

Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?

I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.

No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.

Oh yeah, those are called false awakenings. I used to have those all the time.

Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.

I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.

What, you read it in your dream?

No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?

Uh, yeah yeah, he won an award for that one.

Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?

And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."

So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.

And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.

And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.

Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."

And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?

Right.

So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.

So what happened? I mean how did you finally get out of it?

Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.

Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?

I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,
827:[The Gods and Their Worlds]

   [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same.

   This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds.

   There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth.

   All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete.

   One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is.

   Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence.

   But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it.

   When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation.

   Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being!

   I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised.

   Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness!

   These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects.

   In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism.

   If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality.

   If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958

   ~ The Mother, Words Of The Mother III, 355
,
828:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
829:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,
830:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
831:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,

*** WISDOM TROVE ***

1:Beauty is a frail good. ~ ovid, @wisdomtrove
2:All men are born good. ~ confucius, @wisdomtrove
3:Giving requires good sense. ~ ovid, @wisdomtrove
4:The good is the beautiful. ~ plato, @wisdomtrove
5:In season, all is good. ~ sophocles, @wisdomtrove
6:To give requires good sense. ~ ovid, @wisdomtrove
7:Good marketers measure. ~ seth-godin, @wisdomtrove
8:But let the good prevail. ~ aeschylus, @wisdomtrove
9:I'm good at what I do. ~ esther-hicks, @wisdomtrove
10:I love good, loud speakers. ~ brian-eno, @wisdomtrove
11:Make a good use of the present. ~ horace, @wisdomtrove
12:My native land, good night! ~ lord-byron, @wisdomtrove
13:Soon is not as good as now. ~ seth-godin, @wisdomtrove
14:The memory of a good deed lives. ~ aesop, @wisdomtrove
15:Good-bye to the lies of the poets. ~ ovid, @wisdomtrove
16:Good marketers tell a story. ~ seth-godin, @wisdomtrove
17:Good marketers tell stories. ~ seth-godin, @wisdomtrove
18:The best is the enemy of good. ~ voltaire, @wisdomtrove
19:The good befriend themselves. ~ sophocles, @wisdomtrove
20:I'm a good woman for a bad man. ~ mae-west, @wisdomtrove
21:Only those live who do good. ~ leo-tolstoy, @wisdomtrove
22:A good resolve will make any port. ~ horace, @wisdomtrove
23:Good things come in small packages. ~ aesop, @wisdomtrove
24:It's important to feel good. ~ rhonda-byrne, @wisdomtrove
25:You cannot make men good by law. ~ c-s-lewis, @wisdomtrove
26:A change is as good as a rest. ~ stephen-king, @wisdomtrove
27:Four legs good, two legs bad. ~ george-orwell, @wisdomtrove
28:Hunger is good discipline. ~ ernest-hemingway, @wisdomtrove
29:I am good, but not an angel. ~ marilyn-monroe, @wisdomtrove
30:Realize how good you really are. ~ og-mandino, @wisdomtrove
31:A good thing can't be cruel. ~ charles-dickens, @wisdomtrove
32:Be good and you will be lonesome. ~ mark-twain, @wisdomtrove
33:Good people are found, not changed. ~ jim-rohn, @wisdomtrove
34:If you hope good down from above, ~ bob-marley, @wisdomtrove
35:All the world loves a good loser. ~ kin-hubbard, @wisdomtrove
36:Don't make excuses, make good. ~ elbert-hubbard, @wisdomtrove
37:Good fences make good neighbors. ~ robert-frost, @wisdomtrove
38:It is good to be taught even by an enemy ~ ovid, @wisdomtrove
39:You're as good as anybody. ~ martin-luther-king, @wisdomtrove
40:Bad poets imitate, good poets steal. ~ t-s-eliot, @wisdomtrove
41:Be Good to Yourself and each Other ~ joyce-meyer, @wisdomtrove
42:Be so good they can't ignore you. ~ steve-martin, @wisdomtrove
43:Good poets borrow, great poets steal ~ t-s-eliot, @wisdomtrove
44:I'm good, but I'm not an angel. ~ marilyn-monroe, @wisdomtrove
45:May the Lord bless you real good. ~ billy-graham, @wisdomtrove
46:People don't do me much good. ~ charles-bukowski, @wisdomtrove
47:All evil is good become cancerous. ~ isaac-asimov, @wisdomtrove
48:Evil is the starry sky of the Good. ~ franz-kafka, @wisdomtrove
49:I live on good soup, not on fine words. ~ moliere, @wisdomtrove
50:Logic! Good gracious! What rubbish! ~ e-m-forster, @wisdomtrove
51:Make good use of your time, it flies fast. ~ ovid, @wisdomtrove
52:My wife gives good headache. ~ rodney-dangerfield, @wisdomtrove
53:The word good has many meanings. ~ g-k-chesterton, @wisdomtrove
54:Doing good is good for business. ~ richard-branson, @wisdomtrove
55:Good managers have a bias for action. ~ tom-peters, @wisdomtrove
56:Good writing is like a windowpane. ~ george-orwell, @wisdomtrove
57:Only a madman would give good for evil ~ euripedes, @wisdomtrove
58:Evil to some is always good to others ~ jane-austen, @wisdomtrove
59:Good but rarely came from good advice. ~ lord-byron, @wisdomtrove
60:Isn't the best defense always a good attack? ~ ovid, @wisdomtrove
61:It is good to live and learn. ~ miguel-de-cervantes, @wisdomtrove
62:My message is that God is a good God. ~ joel-osteen, @wisdomtrove
63:One story sounds good until another is told ~ aesop, @wisdomtrove
64:The good and the wise lead quiet lives. ~ euripedes, @wisdomtrove
65:There is no harm in repeating a good thing. ~ plato, @wisdomtrove
66:A merry heart is good like a medicine. ~ joel-osteen, @wisdomtrove
67:In the motive lies the good or ill. ~ samuel-johnson, @wisdomtrove
68:Nothing good ever comes of violence. ~ martin-luther, @wisdomtrove
69:The gift of a bad man can bring no good. ~ euripedes, @wisdomtrove
70:A bottle of wine was good company. ~ ernest-hemingway, @wisdomtrove
71:A good scare is worth more than good advice. ~ horace, @wisdomtrove
72:Bad artists copy. Good artists steal. ~ pablo-picasso, @wisdomtrove
73:Bad weather makes for good photography. ~ amsel-adams, @wisdomtrove
74:Everything good proceeds from enthusiasm. ~ brian-eno, @wisdomtrove
75:Everything in New Orleans is a good idea. ~ bob-dylan, @wisdomtrove
76:Evil succeeds when good men do nothing ~ edmund-burke, @wisdomtrove
77:Good hope is often beguiled by her own augury. ~ ovid, @wisdomtrove
78:Good is no hermit. It has ever neighbors. ~ confucius, @wisdomtrove
79:Good men nowhere, but good boys at Sparta. ~ diogenes, @wisdomtrove
80:Sanity is madness put to good use. ~ george-santayana, @wisdomtrove
81:Seek for good, but expect evil. ~ miguel-de-cervantes, @wisdomtrove
82:The world is finite, harmonious, and good. ~ plotinus, @wisdomtrove
83:Too much of a good thing can be wonderful. ~ mae-west, @wisdomtrove
84:Whatever you are, always be a good one. ~ brian-tracy, @wisdomtrove
85:A good example is the best sermon. ~ benjamin-franklin, @wisdomtrove
86:And learn the luxury of doing good. ~ oliver-goldsmith, @wisdomtrove
87:Are you afraid of the good you might do? ~ victor-hugo, @wisdomtrove
88:Economy is essential to all good art. ~ jerry-seinfeld, @wisdomtrove
89:Endless good comes to me in endless ways. ~ louise-hay, @wisdomtrove
90:Enemies gifts are no gifts and do no good. ~ sophocles, @wisdomtrove
91:For better to come, good must stand aside. ~ carl-jung, @wisdomtrove
92:Good taste is the enemy of creativity. ~ pablo-picasso, @wisdomtrove
93:I feed on good soup, not beautiful language. ~ moliere, @wisdomtrove
94:It is never a mistake to say good-bye. ~ kurt-vonnegut, @wisdomtrove
95:Nothing's as good as holding on to safety. ~ euripedes, @wisdomtrove
96:There is a good deal in a man's mode of eating. ~ ovid, @wisdomtrove
97:To examine oneself makes good use of sight. ~ zhuangzi, @wisdomtrove
98:To fail to do good is as bad as doing harm. ~ plutarch, @wisdomtrove
99:You can only do good if you feel good. ~ denis-waitley, @wisdomtrove
100:All good things must come to an end. ~ geoffrey-chaucer, @wisdomtrove
101:Being a good example teaches others to be good. ~ aesop, @wisdomtrove
102:Delusive hope still points to distant good. ~ euripedes, @wisdomtrove
103:Every day above earth is a good day. ~ ernest-hemingway, @wisdomtrove
104:Evil prevails when good men fail to act. ~ edmund-burke, @wisdomtrove
105:He is a perpetual fountain of good sense. ~ john-dryden, @wisdomtrove
106:Intention, good or bad, is not enough. ~ john-steinbeck, @wisdomtrove
107:Make finding the good in others a priority ~ zig-ziglar, @wisdomtrove
108:Share the way by being a good example. ~ frederick-lenz, @wisdomtrove
109:The love of life is the root of all good. ~ joel-osteen, @wisdomtrove
110:The world is knowable, harmonious, and good. ~ plotinus, @wisdomtrove
111:Too few rejoice at a friend's good fortune. ~ aeschylus, @wisdomtrove
112:Active Evil is better than Passive Good. ~ william-blake, @wisdomtrove
113:All styles are good except the tiresome kind. ~ voltaire, @wisdomtrove
114:Feeling good is the primary intention ~ danielle-laporte, @wisdomtrove
115:Good nonsense is good sense in disguise. ~ josh-billings, @wisdomtrove
116:It is possible to have too much of a good thing. ~ aesop, @wisdomtrove
117:It's the good loser who finally loses out. ~ kin-hubbard, @wisdomtrove
118:My good opinion once lost is lost forever. ~ jane-austen, @wisdomtrove
119:Necessity never made a good bargain. ~ benjamin-franklin, @wisdomtrove
120:The pay is good and I can walk to work. ~ john-f-kennedy, @wisdomtrove
121:There's no way to use power for good. ~ ursula-k-le-guin, @wisdomtrove
122:Words are good servants but bad masters. ~ aldous-huxley, @wisdomtrove
123:You can't be that good; you work for me. ~ lewis-carroll, @wisdomtrove
124:A bad war is fought with a good mind. ~ george-washington, @wisdomtrove
125:Belts are only good for holding up your pants ~ bruce-lee, @wisdomtrove
126:Do not consider painful what is good for you. ~ euripedes, @wisdomtrove
127:Drinking too much of Mr Weston's good wine. ~ jane-austen, @wisdomtrove
128:Even the good Homer is sometimes caught napping. ~ horace, @wisdomtrove
129:Evil is only good perverted. ~ henry-wadsworth-longfellow, @wisdomtrove
130:God is good, there is no devil but fear. ~ elbert-hubbard, @wisdomtrove
131:Good people strengthen themselves ceaselessly ~ confucius, @wisdomtrove
132:In a certain sense the Good is comfortless. ~ franz-kafka, @wisdomtrove
133:It is wise to turn circumstances to good account. ~ aesop, @wisdomtrove
134:Life's a fight. It's a good fight of faith. ~ joel-osteen, @wisdomtrove
135:My idea of exercise is a good brisk sit. ~ phyllis-diller, @wisdomtrove
136:The gifts of bad men bring no good with them. ~ euripedes, @wisdomtrove
137:To love is to will the good of the other. ~ denis-diderot, @wisdomtrove
138:Wealth is good when it brings joy to others. ~ og-mandino, @wisdomtrove
139:Your life is supposed to feel good to you. ~ esther-hicks, @wisdomtrove
140:A good character is the best tombstone. ~ charles-spurgeon, @wisdomtrove
141:An overflow of good converts to bad. ~ william-shakespeare, @wisdomtrove
142:God is good, and He cannot be anything else. ~ joyce-meyer, @wisdomtrove
143:Good-humor makes all things tolerable ~ henry-ward-beecher, @wisdomtrove
144:Good order is the foundation of all things. ~ edmund-burke, @wisdomtrove
145:Have fun do good and the money will come ~ richard-branson, @wisdomtrove
146:He who's never loved cannot be good. ~ miguel-de-cervantes, @wisdomtrove
147:If something is not good enough, stop doing it. ~ jony-ive, @wisdomtrove
148:I intend to live forever. So far, so good. ~ steven-wright, @wisdomtrove
149:It might be good to open our eyes and see. ~ thomas-merton, @wisdomtrove
150:Make love when you can. It's good for you. ~ kurt-vonnegut, @wisdomtrove
151:My right eye itches, some good luck is near. ~ john-dryden, @wisdomtrove
152:Never ruin a good painting with the truth. ~ henri-matisse, @wisdomtrove
153:The secret of all good writing is sound judgment. ~ horace, @wisdomtrove
154:To love is to will the good of the other. ~ thomas-aquinas, @wisdomtrove
155:Well! Evil to some is always good to others. ~ jane-austen, @wisdomtrove
156:Acknowledge your good fortune by sharing it. ~ stephen-king, @wisdomtrove
157:A word in earnest is as good as a speech. ~ charles-dickens, @wisdomtrove
158:Do not let us mistake necessary evils for good. ~ c-s-lewis, @wisdomtrove
159:Do real and permanent good in this world. ~ andrew-carnegie, @wisdomtrove
160:Evil is powerless if the good are unafraid. ~ ronald-reagan, @wisdomtrove
161:Fire and fear, good servants, bad lords. ~ ursula-k-le-guin, @wisdomtrove
162:Frankly, it's good enough to lock up in a drawer. ~ moliere, @wisdomtrove
163:Good books are for consideration after, too. ~ stephen-king, @wisdomtrove
164:Good intentions are invariably ungrammatical. ~ oscar-wilde, @wisdomtrove
165:If you can do no good, at least do no harm. ~ kurt-vonnegut, @wisdomtrove
166:Inferiority, Very Good, Inferiority Complex ~ steven-wright, @wisdomtrove
167:I prefer a good pair of boots to Shakespeare. ~ leo-tolstoy, @wisdomtrove
168:Keep a good head and always carry a light bulb. ~ bob-dylan, @wisdomtrove
169:Man who eat many prunes get good run for money. ~ confucius, @wisdomtrove
170:Many foxes grow gray but few grow good. ~ benjamin-franklin, @wisdomtrove
171:Return good for good; return evil with justice. ~ confucius, @wisdomtrove
172:The greatest good is what we do for others. ~ mother-teresa, @wisdomtrove
173:There is nothing good or evil save in the will. ~ epictetus, @wisdomtrove
174:The simplest way to be happy is to do good. ~ hellen-keller, @wisdomtrove
175:We have happy days, remember good dinners. ~ charles-darwin, @wisdomtrove
176:A man cannot do good before he is made good. ~ martin-luther, @wisdomtrove
177:Be a good neighbor, and leave me alone. ~ ashleigh-brilliant, @wisdomtrove
178:Be good-natured and untidy in your exuberance. ~ mary-oliver, @wisdomtrove
179:Being against evil doesn't make you good. ~ ernest-hemingway, @wisdomtrove
180:Diligence is the mother of good fortune. ~ benjamin-disraeli, @wisdomtrove
181:Everything doesn't have to feel good to be God ~ joyce-meyer, @wisdomtrove
182:I believe the Universe is planned for good. ~ elbert-hubbard, @wisdomtrove
183:I can live for two months on a good compliment. ~ mark-twain, @wisdomtrove
184:I deserve to live a good life, and I begin now. ~ louise-hay, @wisdomtrove
185:Most good thinking has its origin in fear. ~ alain-de-botton, @wisdomtrove
186:Nobody minds having what is too good for them. ~ jane-austen, @wisdomtrove
187:Of all the home remedies, a good wife is best. ~ kin-hubbard, @wisdomtrove
188:One bad general is worth two good ones. ~ napoleon-bonaparte, @wisdomtrove
189:Say "no" to the good and say "yes" to the best. ~ zig-ziglar, @wisdomtrove
190:Whatever good things we build end up building us. ~ jim-rohn, @wisdomtrove
191:You've got to be a good date for the reader. ~ kurt-vonnegut, @wisdomtrove
192:A good teacher helps you explore the maximum. ~ b-k-s-iyengar, @wisdomtrove
193:Dead scandals form good subjects for dissection. ~ lord-byron, @wisdomtrove
194:Every man is guilty of all the good he did not do. ~ voltaire, @wisdomtrove
195:Few girls are as well shaped as a good horse. ~ hannah-arendt, @wisdomtrove
196:Good and evil both increase at compound interest. ~ c-s-lewis, @wisdomtrove
197:Here's a good rule of thumb; too clever is dumb. ~ ogden-nash, @wisdomtrove
198:I'm figuring it out as I go, I'm good at that. ~ esther-hicks, @wisdomtrove
199:In art, the best is good enough. ~ johann-wolfgang-von-goethe, @wisdomtrove
200:It is nought good a sleping hound to wake. ~ geoffrey-chaucer, @wisdomtrove
201:I will form good habits and become their slaves. ~ og-mandino, @wisdomtrove
202:Not life, but good life, is to be chiefly valued.  ~ socrates, @wisdomtrove
203:Tears are a good alterative, but a poor diet. ~ josh-billings, @wisdomtrove
204:What good is it to live a life that brings pains? ~ aeschylus, @wisdomtrove
205:What is moral is what you feel good after. ~ ernest-hemingway, @wisdomtrove
206:When good men die their goodness does not perish. ~ euripedes, @wisdomtrove
207:Writing good dialogue is art as well as craft. ~ stephen-king, @wisdomtrove
208:You can't make a good deal with a bad person. ~ warren-buffet, @wisdomtrove
209:A good friend will always stab you in the front. ~ oscar-wilde, @wisdomtrove
210:A good life is a collection of happy memories. ~ denis-waitley, @wisdomtrove
211:A good name is better than bags of gold. ~ miguel-de-cervantes, @wisdomtrove
212:A good writer always works at the impossible. ~ john-steinbeck, @wisdomtrove
213:Bad terminology is the enemy of good thinking. ~ warren-buffet, @wisdomtrove
214:Character is "a stamp of good repute on a person." ~ euripedes, @wisdomtrove
215:For lovely eyes, seek out the good in people. ~ audrey-hepburn, @wisdomtrove
216:Good and great are seldom in the same man. ~ winston-churchill, @wisdomtrove
217:I consider writing an act of good citizenship. ~ kurt-vonnegut, @wisdomtrove
218:If love be good, from whence cometh my woe? ~ geoffrey-chaucer, @wisdomtrove
219:I never saw any good that came of telling truth. ~ john-dryden, @wisdomtrove
220:Men do not value a good deed unless it brings a reward. ~ ovid, @wisdomtrove
221:Nobody is more persuasive than a good listener ~ dale-carnegie, @wisdomtrove
222:No good fish goes anywhere without a porpoise. ~ lewis-carroll, @wisdomtrove
223:She's the original good time who was had by all. ~ bette-davis, @wisdomtrove
224:The greatest thing on earth is a good idea! ~ earl-nightingale, @wisdomtrove
225:There are plenty of good reasons for fighting, ~ kurt-vonnegut, @wisdomtrove
226:There are plenty of good reasons for fighting. ~ kurt-vonnegut, @wisdomtrove
227:A good education is a stepping-stone to wealth. ~ hellen-keller, @wisdomtrove
228:A good story can take you on a fantastic journey. ~ walt-disney, @wisdomtrove
229:A person cannot forget someone who is good to them. ~ bruce-lee, @wisdomtrove
230:Be a good animal, true to your animal instincts. ~ d-h-lawrence, @wisdomtrove
231:Dictators lead through fear; good coaches do not. ~ john-wooden, @wisdomtrove
232:Fortune truly helps those who are of good judgment. ~ euripedes, @wisdomtrove
233:He who is not a good servant will not be a good master. ~ plato, @wisdomtrove
234:If it scares you, it might be a good thing to try. ~ seth-godin, @wisdomtrove
235:I'm an academic. I'm hardwired for a good debate. ~ brene-brown, @wisdomtrove
236:It's a good thing to be foolishly gay once in a while. ~ horace, @wisdomtrove
237:No, I was just good at holding ice cream cones. ~ mitch-hedberg, @wisdomtrove
238:One good idea is all you need to start a fortune. ~ brian-tracy, @wisdomtrove
239:People spend money when and where they feel good. ~ walt-disney, @wisdomtrove
240:To be doing good deeds is man's most glorious task. ~ sophocles, @wisdomtrove
241:To God all things are beautiful and good and just. ~ heraclitus, @wisdomtrove
242:A good dog is one of the best things of all to be. ~ dean-koontz, @wisdomtrove
243:A good front is half the battle in love or war. ~ elbert-hubbard, @wisdomtrove
244:A good place to visit, but a poor place to stay. ~ josh-billings, @wisdomtrove
245:A good sketch is better than a long speech. ~ napoleon-bonaparte, @wisdomtrove
246:Can we ever have too much of a good thing? ~ miguel-de-cervantes, @wisdomtrove
247:Clever men are good, but they are not the best. ~ thomas-carlyle, @wisdomtrove
248:Good friends walk in when the old ones walk out. ~ hellen-keller, @wisdomtrove
249:Good luck is opportunity meeting preparedness.   ~ deepak-chopra, @wisdomtrove
250:If your desire is for good, the people will be good. ~ confucius, @wisdomtrove
251:I think it matters whether someone has a good heart. ~ elon-musk, @wisdomtrove
252:Keep a good table and attend to the ladies. ~ napoleon-bonaparte, @wisdomtrove
253:Knowledge is the foundation and source of good writing. ~ horace, @wisdomtrove
254:No, I'm not a good shot, but I shoot often. ~ theodore-roosevelt, @wisdomtrove
255:The natural desire of good men is knowledge. ~ leonardo-da-vinci, @wisdomtrove
256:The reward of a good deed is in having done it. ~ elbert-hubbard, @wisdomtrove
257:The road to hell is paved with good intentions. ~ samuel-johnson, @wisdomtrove
258:They won't let me ... I can't be ... good! ~ fyodor-dostoevsky, @wisdomtrove
259:Visit many good books, but live in the Bible. ~ charles-spurgeon, @wisdomtrove
260:You're in pretty good shape for the shape you are in. ~ dr-seuss, @wisdomtrove
261:A good half of the art of living is resilience. ~ alain-de-botton, @wisdomtrove
262:Better a good journalist than a poor assassin. ~ jean-paul-sartre, @wisdomtrove
263:Endure and persist; this pain will turn to good by and by. ~ ovid, @wisdomtrove
264:Everyone asks if a man is rich, no one if he is good. ~ euripedes, @wisdomtrove
265:Everything is as good or bad as our opinion makes it. ~ c-s-lewis, @wisdomtrove
266:Good fortune is a god among men, and more than a god. ~ aeschylus, @wisdomtrove
267:Good leaders are scarce; so I'm following myself. ~ dale-carnegie, @wisdomtrove
268:Grace alone brings about every good work in us. ~ saint-augustine, @wisdomtrove
269:I'd rather be a great bad poet than a good bad poet. ~ ogden-nash, @wisdomtrove
270:If you want to be changed, read a good book. ~ aiden-wilson-tozer, @wisdomtrove
271:I know he's a good general, but is he lucky? ~ napoleon-bonaparte, @wisdomtrove
272:Is your money that good, will it buy you forgiveness? ~ bob-dylan, @wisdomtrove
273:It does the heart good to look at you. ~ william-somerset-maugham, @wisdomtrove
274:It feels good to know that I am safe and I am loved. ~ louise-hay, @wisdomtrove
275:It is good food and not fine words that keeps me alive. ~ moliere, @wisdomtrove
276:It is good to labor; it is also good to rest from labor. ~ horace, @wisdomtrove
277:Like all good ruins, I look better by moonlight. ~ phyllis-diller, @wisdomtrove
278:May good fortune be your constant companion. ~ h-jackson-brown-jr, @wisdomtrove
279:Self-sufficiency is both a good and an absolute good. ~ aristotle, @wisdomtrove
280:Show me a good loser, and I'll show you a loser. ~ vince-lombardi, @wisdomtrove
281:The craft of photography is the key to good images. ~ amsel-adams, @wisdomtrove
282:The search for truth is really a lot of good fun. ~ vernon-howard, @wisdomtrove
283:Truth ... is the sovereign good of human nature. ~ francis-bacon, @wisdomtrove
284:A good system shortens the road to the goal. ~ orison-swett-marden, @wisdomtrove
285:A man never has good luck who has a bad wife. ~ henry-ward-beecher, @wisdomtrove
286:An honest man's word is as good as his bond. ~ miguel-de-cervantes, @wisdomtrove
287:Being good is easy, what is difficult is being just. ~ victor-hugo, @wisdomtrove
288:Best thing that can happen to a man is a good woman. ~ dean-koontz, @wisdomtrove
289:Everything that I'm saying You can say it just as good ~ bob-dylan, @wisdomtrove
290:For good nurture and education implant good constitutions. ~ plato, @wisdomtrove
291:Good books don't give up all their secrets at once. ~ stephen-king, @wisdomtrove
292:Good nature is often a mere matter of health. ~ henry-ward-beecher, @wisdomtrove
293:I love thee, as the good love heaven. ~ henry-wadsworth-longfellow, @wisdomtrove
294:In art, &
295:It's such a happiness when good people get together. ~ jane-austen, @wisdomtrove
296:Many a good hanging prevents a bad marriage. ~ william-shakespeare, @wisdomtrove
297:May the good God pardon all good men. ~ elizabeth-barrett-browning, @wisdomtrove
298:Plant as many good thoughts as you can in each day. ~ rhonda-byrne, @wisdomtrove
299:Today was good. Today was fun. Tomorrow is another one. ~ dr-seuss, @wisdomtrove
300:Toleration is good for all, or it is good for none. ~ edmund-burke, @wisdomtrove
301:Unless your work gives you trouble, it is no good. ~ pablo-picasso, @wisdomtrove
302:us, you must "not look too good nor talk too wise. ~ dale-carnegie, @wisdomtrove
303:A good book is the purest essence of a human soul. ~ thomas-carlyle, @wisdomtrove
304:A good martial artist does not become tense, but ready. ~ bruce-lee, @wisdomtrove
305:All good strategy eventually degenerates into work. ~ peter-drucker, @wisdomtrove
306:An empty stomach is not a good political adviser. ~ albert-einstein, @wisdomtrove
307:Do something good and someone might imitate it. ~ albert-schweitzer, @wisdomtrove
308:Good Christians should never avenge injuries. ~ miguel-de-cervantes, @wisdomtrove
309:Good deeds, when concealed, are the most admirable. ~ blaise-pascal, @wisdomtrove
310:Good painting is the kind that looks like sculpture. ~ michelangelo, @wisdomtrove
311:Good wits jump; a word to the wise is enough. ~ miguel-de-cervantes, @wisdomtrove
312:Good writing is good conversation, only more so. ~ ernest-hemingway, @wisdomtrove
313:Life is not a matter of holding good cards ~ robert-louis-stevenson, @wisdomtrove
314:Love of God is not always the same as love of good. ~ hermann-hesse, @wisdomtrove
315:People need good lies. There are too many bad ones. ~ kurt-vonnegut, @wisdomtrove
316:Preparations are good in life, prologues ruinous. ~ margaret-fuller, @wisdomtrove
317:Riches are a good hand maiden, but a poor mistress. ~ francis-bacon, @wisdomtrove
318:Some fleeting good, that mocks me with the view. ~ oliver-goldsmith, @wisdomtrove
319:There is no such thing as being good to your wife. ~ gertrude-stein, @wisdomtrove
320:The strong are good, only the weak are wicked. ~ napoleon-bonaparte, @wisdomtrove
321:Though the road's been rocky it sure feels good to me. ~ bob-marley, @wisdomtrove
322:Tranquil pleasure constitutes human beings' supreme good ~ epicurus, @wisdomtrove
323:A bad day for the ego is a good day for the soul. ~ michael-beckwith, @wisdomtrove
324:A good life is not measured by any biblical span. ~ ernest-hemingway, @wisdomtrove
325:A noble type of good. Heroic womanhood. ~ henry-wadsworth-longfellow, @wisdomtrove
326:Anything you're good at contributes to happiness. ~ bertrand-russell, @wisdomtrove
327:Children are certainly too good to be true. ~ robert-louis-stevenson, @wisdomtrove
328:Don't wait for the good woman. She doesn't exist. ~ charles-bukowski, @wisdomtrove
329:Everything is your fault if you're any damn good. ~ ernest-hemingway, @wisdomtrove
330:For good or ill, your habits will make or break you. ~ steve-pavlina, @wisdomtrove
331:God bless you all with peace, tranquility and good will. ~ bob-dylan, @wisdomtrove
332:Good intelligence is nine-tenths of any battle. ~ napoleon-bonaparte, @wisdomtrove
333:Good theater is not what is expected, but what surprises. ~ mae-west, @wisdomtrove
334:I am willing to learn how to take good care of my body. ~ louise-hay, @wisdomtrove
335:Love is unselfishly choosing for another's highest good. ~ c-s-lewis, @wisdomtrove
336:Nothing good is a miracle, nothing lovely is a dream. ~ richard-bach, @wisdomtrove
337:One that confounds good and evil is an enemy to good. ~ edmund-burke, @wisdomtrove
338:The less we deserve good fortune, the more we hope for it. ~ moliere, @wisdomtrove
339:War is war. The only good human being is a dead one. ~ george-orwell, @wisdomtrove
340:What I am is good enough if I would only be it openly. ~ carl-rogers, @wisdomtrove
341:Writers are nothing but beggars with a good line. ~ charles-bukowski, @wisdomtrove
342:You measure success by how much good you do for others. ~ zig-ziglar, @wisdomtrove
343:You never know how a good quest is going to end. ~ elizabeth-gilbert, @wisdomtrove
344:Your brand name is only as good as your reputation ~ richard-branson, @wisdomtrove
345:&
346:A good companion is one you wouldn't mind dying with. ~ frank-herbert, @wisdomtrove
347:A good conscience is eight parts of courage. ~ robert-louis-stevenson, @wisdomtrove
348:A good example has twice the value of good advice ~ albert-schweitzer, @wisdomtrove
349:A good indignation brings out all one's powers. ~ ralph-waldo-emerson, @wisdomtrove
350:Already I am smiling in anticipation of the good to come ~ og-mandino, @wisdomtrove
351:Better fare hard with good men than feast it with bad. ~ thomas-paine, @wisdomtrove
352:Cheese, wine, and a friend must be old to be good. ~ reinhold-niebuhr, @wisdomtrove
353:Good order results spontaneously when things are let alone ~ zhuangzi, @wisdomtrove
354:Good prose should be transparent, like a window pane. ~ george-orwell, @wisdomtrove
355:Go on loving what is good, simple, and ordinary. ~ rainer-maria-rilke, @wisdomtrove
356:He who cannot be a good follower cannot be a good leader. ~ aristotle, @wisdomtrove
357:I do not believe that the Good Lord plays dice. ~ miguel-de-cervantes, @wisdomtrove
358:I don't think it's a good idea to plan to sell a company. ~ elon-musk, @wisdomtrove
359:I see a word that hates evil more than it loves good. ~ martin-luther, @wisdomtrove
360:It is the task of a good man to help those in misfortune. ~ sophocles, @wisdomtrove
361:It's good to be here. At 98, it's good to be anywhere. ~ george-burns, @wisdomtrove
362:Money the root of all evil, unless used for good purpose ~ henry-ford, @wisdomtrove
363:Remember that a good example is the best sermon. ~ h-jackson-brown-jr, @wisdomtrove
364:The only thing that can ruin a good day is people. ~ ernest-hemingway, @wisdomtrove
365:They say everything in the world is good for something. ~ john-dryden, @wisdomtrove
366:Those whose cause is just will never lack good arguments. ~ euripedes, @wisdomtrove
367:Under a bad cloak there is often a good drinker ~ miguel-de-cervantes, @wisdomtrove
368:What good is power when you're too wise to use it? ~ ursula-k-le-guin, @wisdomtrove
369:When I'm good, I'm very good. But when I'm bad I'm better. ~ mae-west, @wisdomtrove
370:A good collection is more than just the sum of its parts. ~ tom-peters, @wisdomtrove
371:A good teacher protects his pupils from his own influence. ~ bruce-lee, @wisdomtrove
372:Being entirely honest with oneself is a good exercise. ~ sigmund-freud, @wisdomtrove
373:Don't let the door hitcha where the good Lord splitcha. ~ stephen-king, @wisdomtrove
374:Friends are much better tried in bad fortune than in good. ~ aristotle, @wisdomtrove
375:Good birth is a fine thing, but the merit is our ancestors. ~ plutarch, @wisdomtrove
376:Honest disagreement is often a good sign of progress. ~ mahatma-gandhi, @wisdomtrove
377:I don't know how to live good. I only know how to suffer. ~ bob-marley, @wisdomtrove
378:If the person laughs well, they are a good person. ~ fyodor-dostoevsky, @wisdomtrove
379:My country is the world, and my religion is to do good. ~ thomas-paine, @wisdomtrove
380:Only a good-for-nothing is not interested in his past. ~ sigmund-freud, @wisdomtrove
381:Pretend to be good always and even God will be fooled. ~ kurt-vonnegut, @wisdomtrove
382:The &
383:The good traveler has the gift of surprise. ~ william-somerset-maugham, @wisdomtrove
384:The only good is knowledge and the only evil is ignorance.  ~ socrates, @wisdomtrove
385:To a wise and good man the whole earth is his fatherland. ~ democritus, @wisdomtrove
386:To live well is to work well, to show a good activity. ~ denis-diderot, @wisdomtrove
387:To work for the common good is the greatest creed. ~ albert-schweitzer, @wisdomtrove
388:A good listener is usually thinking about something else. ~ kin-hubbard, @wisdomtrove
389:A good story should change the way you see the world. ~ chuck-palahniuk, @wisdomtrove
390:A man will be eloquent if you give him good wine. ~ ralph-waldo-emerson, @wisdomtrove
391:Find thoughts that make you feel good and think them a lot ~ louise-hay, @wisdomtrove
392:Good values are like a magnet – they attract good people. ~ john-wooden, @wisdomtrove
393:I'd rather have two good friends, than 500,000 admirers. ~ e-e-cummings, @wisdomtrove
394:I may be irresponsible but I am a good irresponsible. ~ nicholas-sparks, @wisdomtrove
395:It's good to have a prayer on your lips wherever you go. ~ henri-nouwen, @wisdomtrove
396:Rewards for good service should not be deferred a single day. ~ sun-tzu, @wisdomtrove
397:The best way to make children good is to make them happy. ~ oscar-wilde, @wisdomtrove
398:The good times of today, are the sad thoughts of tomorrow. ~ bob-marley, @wisdomtrove
399:There is no right government except good government. ~ george-santayana, @wisdomtrove
400:To be good is not enough; a man must be good for something ~ henry-ford, @wisdomtrove
401:To live well is to work well, to show a good activity. ~ thomas-aquinas, @wisdomtrove
402:Violence is good for those who have nothing to lose. ~ jean-paul-sartre, @wisdomtrove
403:We look for good on earth and cannot recognize it when met. ~ euripedes, @wisdomtrove
404:Wherever there is smoke there is a good smoke machine. ~ john-f-kennedy, @wisdomtrove
405:Ability in man is an apt good, if it be applied to good ends. ~ diogenes, @wisdomtrove
406:A good sculpture can be rolled downhill without breaking. ~ michelangelo, @wisdomtrove
407:He who has never learned to obey cannot be a good commander. ~ aristotle, @wisdomtrove
408:Husbands never become good; they merely become proficient. ~ h-l-mencken, @wisdomtrove
409:I don't aspire to be a good man. I aspire to be a whole man. ~ carl-jung, @wisdomtrove
410:Making good decisions is a crucial skill at every level. ~ peter-drucker, @wisdomtrove
411:Men should not care too much for good looks; neglect is becoming. ~ ovid, @wisdomtrove
412:No evil can happen to a good man, either in life or after death. ~ plato, @wisdomtrove
413:Regrets are the tears of good deeds left undone ~ jonathan-lockwood-huie, @wisdomtrove
414:So far any one shuns evils, so far as he does good. ~ emanuel-swedenborg, @wisdomtrove
415:Thankfully, perseverance is a good substitute for talent. ~ steve-martin, @wisdomtrove
416:The most important decision you make is to be in a good mood. ~ voltaire, @wisdomtrove
417:There is no such thing as a good war or a bad peace. ~ benjamin-franklin, @wisdomtrove
418:There must always remain something that is antagonistic to good. ~ plato, @wisdomtrove
419:War never takes a wicked man by chance, the good man always. ~ sophocles, @wisdomtrove
420:You'd be surprised how much being a good actor pays off. ~ ronald-reagan, @wisdomtrove
421:A man with a good wife is the luckiest of God's creatures. ~ stephen-king, @wisdomtrove
422:Caution, though very often wasted is a good risk to take. ~ josh-billings, @wisdomtrove
423:Coffee is good for talent, but genius wants prayer. ~ ralph-waldo-emerson, @wisdomtrove
424:Good moral character is the first essential in a man. ~ george-washington, @wisdomtrove
425:Good painter imitates nature, bad ones spews it up. ~ miguel-de-cervantes, @wisdomtrove
426:He is quite a good fellow - nobody's enemy but his own. ~ charles-dickens, @wisdomtrove
427:If your life at night is good, you think you have everything. ~ euripedes, @wisdomtrove
428:Ignore the awful times, and concentrate on the good ones. ~ kurt-vonnegut, @wisdomtrove
429:I have decided to be happy because it’s good for one’s health. ~ voltaire, @wisdomtrove
430:It only takes one clear person to have a good relationship. ~ byron-katie, @wisdomtrove
431:Love sought is good, but given unsought, is better. ~ william-shakespeare, @wisdomtrove
432:One good thing about my computer: it never asks why. ~ ashleigh-brilliant, @wisdomtrove
433:There are no good girls gone wrong - just bad girls found out. ~ mae-west, @wisdomtrove
434:To write simply is as difficult as to be good. ~ william-somerset-maugham, @wisdomtrove
435:What you see, but can't see over is as good as infinite. ~ thomas-carlyle, @wisdomtrove
436:All my good reading, you might say, was done in the toilet. ~ henry-miller, @wisdomtrove
437:Everyone has influence, for good or bad, upon others. ~ henry-ward-beecher, @wisdomtrove
438:God does not need your good works, but your neighbor does. ~ martin-luther, @wisdomtrove
439:Good and bad, strengths and faults, he was hers forever. ~ nicholas-sparks, @wisdomtrove
440:It is one thing to conceive a good plan, and another to execute it ~ aesop, @wisdomtrove
441:It's hard to find a good man, but it's good to find a hard one. ~ mae-west, @wisdomtrove
442:Politeness is the result of good sense and good nature. ~ oliver-goldsmith, @wisdomtrove
443:Prophesy is a good line of business, but it is full of risks. ~ mark-twain, @wisdomtrove
444:A clever arrangement of bad eggs will never make a good omelet. ~ c-s-lewis, @wisdomtrove
445:A fool despises good counsel, but a wise man takes it to heart. ~ confucius, @wisdomtrove
446:Bear and endure: This sorrow will one day prove to be for your good. ~ ovid, @wisdomtrove
447:Deep inside yourself, you'll feel good no matter what. ~ jiddu-krishnamurti, @wisdomtrove
448:Every damn thing is your own fault, if you are any good. ~ ernest-hemingway, @wisdomtrove
449:Every obstacle is a stepping stone. My good cannot be stopped. ~ louise-hay, @wisdomtrove
450:Henceforth I ask not good fortune. I myself am good fortune. ~ walt-whitman, @wisdomtrove
451:How good life is when one does something good and just! ~ fyodor-dostoevsky, @wisdomtrove
452:If only the good were a little less heavy-footed ~ william-somerset-maugham, @wisdomtrove
453:It's a good thing we don't get all the government we pay for. ~ will-rogers, @wisdomtrove
454:I used to believe in forever, but forever's too good to be true ~ a-a-milne, @wisdomtrove
455:Laughing is good exercise. It's like jogging on the inside. ~ kurt-vonnegut, @wisdomtrove
456:Like every man of sense and good feeling, I abominate work. ~ aldous-huxley, @wisdomtrove
457:Lots of fellows think a home is only good to borrow money on. ~ kin-hubbard, @wisdomtrove
458:Nature, which alone is good, is wholly familiar and common. ~ blaise-pascal, @wisdomtrove
459:One good schoolmaster is of more use than a hundred priests. ~ thomas-paine, @wisdomtrove
460:Sometimes good things the best things coincide fall apart. ~ marilyn-monroe, @wisdomtrove
461:Stay aligned with your intentions and your good will find you. ~ alan-cohen, @wisdomtrove
462:There has to be evil so that good can prove its purity above it.   ~ buddha, @wisdomtrove
463:There is no such thing as evil. Only relative degrees of good. ~ meher-baba, @wisdomtrove
464:There never was a bad man that had ability for good service. ~ edmund-burke, @wisdomtrove
465:To have good soldiers, a nation must always be at war. ~ napoleon-bonaparte, @wisdomtrove
466:We are all here for a spell, get all the good laughs you can. ~ will-rogers, @wisdomtrove
467:What people are ashamed of usually makes a good story. ~ f-scott-fitzgerald, @wisdomtrove
468:A good rule for writers: do not explain overmuch. ~ william-somerset-maugham, @wisdomtrove
469:All good is born in prayer, and all good springs from it. ~ charles-spurgeon, @wisdomtrove
470:An atom-blaster is a good weapon, but it can point both ways. ~ isaac-asimov, @wisdomtrove
471:And now that you don't have to be perfect, you can be good. ~ john-steinbeck, @wisdomtrove
472:Bad taste creates many more millionaires than good taste. ~ charles-bukowski, @wisdomtrove
473:Banking is very good business if you don't do anything dumb. ~ warren-buffet, @wisdomtrove
474:Does college pay? They do if you are a good open-field runner. ~ will-rogers, @wisdomtrove
475:Good as is discourse, silence is better and shames it. ~ ralph-waldo-emerson, @wisdomtrove
476:Good counsel rejected returns to enrich the givers bosom. ~ oliver-goldsmith, @wisdomtrove
477:Good profits simply are not inconsistent with good behavior. ~ warren-buffet, @wisdomtrove
478:I am unlimited in my own ability to create the good in my life. ~ louise-hay, @wisdomtrove
479:If I must be a slave to habit let me be a slave to good habits. ~ og-mandino, @wisdomtrove
480:I give myself very good advice, but I very seldom follow it. ~ lewis-carroll, @wisdomtrove
481:I have an inferiority complex, but it’s not a very good one. ~ steven-wright, @wisdomtrove
482:In nature two things do not occur-the wheel and good taste. ~ john-steinbeck, @wisdomtrove
483:It's easier to replace a dead man than a good picture. ~ george-bernard-shaw, @wisdomtrove
484:Many a good man has been put under the bridge by a woman. ~ charles-bukowski, @wisdomtrove
485:No person may enjoy outstanding success without good health. ~ napoleon-hill, @wisdomtrove
486:Nothing good or great can be done in the absence of enthusiasm. ~ tom-peters, @wisdomtrove
487:One good thing about music, when it hits you, you feel no pain. ~ bob-marley, @wisdomtrove
488:The extraordinary business does not require good management. ~ warren-buffet, @wisdomtrove
489:The gods plant reason in mankind, of all good gifts the highest. ~ sophocles, @wisdomtrove
490:The most acceptable service of God is doing good to man. ~ benjamin-franklin, @wisdomtrove
491:To be good and to do good-that is the whole of religion. ~ swami-vivekananda, @wisdomtrove
492:To be good to the vile is to throw water into the sea. ~ miguel-de-cervantes, @wisdomtrove
493:Twelve significant photographs in any one year is a good crop. ~ amsel-adams, @wisdomtrove
494:We shall never know all the good that a simple smile can do. ~ mother-teresa, @wisdomtrove
495:When the outlook isn't good, try the uplook - it's always good! ~ zig-ziglar, @wisdomtrove
496:You are only as good as the woman you are standing beside. ~ charlie-chaplan, @wisdomtrove
497:Adversity reveals the genius of a general; good fortune conceals it. ~ horace, @wisdomtrove
498:A good politician is quite as unthinkable as an honest burglar. ~ h-l-mencken, @wisdomtrove
499:All good things which exist are the fruits of originality. ~ john-stuart-mill, @wisdomtrove
500:Any man may easily do harm, but not every man can do good to another. ~ plato, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:be as good as gold. ~ Enid Blyton,
2:I'm no' a good man. ~ Donna Grant,
3:look for the good ~ Justin Bieber,
4:That’s a very good thing. ~ Tijan,
5:the good part, ~ Karen McQuestion,
6:You're good for me. ~ Jaci Burton,
7:all in good fun, ~ Claudia Rankine,
8:All men are born good. ~ Confucius,
9:Be undeniably good. ~ Steve Martin,
10:getting good passes. ~ Betty Neels,
11:Giving requires good sense. ~ Ovid,
12:Good Moral Character ~ Mary Pipher,
13:Good night, Christian. ~ E L James,
14:good thinking wins, ~ Scott Berkun,
15:quite amazingly good ~ Lisa McMann,
16:The good is the beautiful. ~ Plato,
17:Were it good ~ William Shakespeare,
18:You give good woo. ~ Alice Clayton,
19:All parties are good. ~ Bill Murray,
20:Courage is no good: ~ Philip Larkin,
21:Do good or die trying. ~ Kim Holden,
22:get a good price for ~ Diana Palmer,
23:Good-bye, Harry. ~ Michael Connelly,
24:Good day, fair maidens. ~ Val Venis,
25:Good enough is fine A ~ Jason Fried,
26:good-natured groom on ~ Donna Tartt,
27:Good stories teach! ~ Camron Wright,
28:In season, all is good. ~ Sophocles,
29:It's good to dream ~ Nadine Brandes,
30:Men do not value a good deed ~ Ovid,
31:So it is a good cry. I ~ Ruby Dixon,
32:To give requires good sense. ~ Ovid,
33:We need good titles. ~ Henry Miller,
34:A good man never dies. ~ Callimachus,
35:be good. You know, stick ~ Lee Child,
36:Do what's good for you ~ Billy Joel,
37:Energy and Good Health ~ Mary Pipher,
38:Evil, be thou my good. ~ John Milton,
39:Good authour Good books ~ Roald Dahl,
40:Good comedy is ageless. ~ Ted Levine,
41:Good design is honest. ~ Dieter Rams,
42:Good enough, never is. ~ Peter David,
43:Good garden of peas! ~ Deborah Wiles,
44:Good gods, this ~ Elisabeth Naughton,
45:Good is always a good thing. ~ Drake,
46:Good manners cost nothing ~ E Dantes,
47:Good marketers measure. ~ Seth Godin,
48:Good necessitates evil. ~ Ann Leckie,
49:he was a good leader. ~ Rick Riordan,
50:I'm good at everything. ~ Brett Hull,
51:It's good to be alive. ~ Artie Lange,
52:Tell me something good. ~ Jojo Moyes,
53:as it is. There's good an ~ Zane Grey,
54:Bad Men Do What Good Men ~ Ian Rankin,
55:But let the good prevail. ~ Aeschylus,
56:Good-bye...if we meet... ~ Mark Twain,
57:Good-bye isn't forever. ~ Tony Abbott,
58:Good. I'm starving. ~ Suzanne Collins,
59:Green's a good color. ~ Michael Scott,
60:Her team were good. ~ Patricia Gibney,
61:I'm as good as her dog ~ Henry Miller,
62:I'm good at what I do. ~ Esther Hicks,
63:It's Good...But ~ John Walter Bratton,
64:Just let the good happen. ~ K Webster,
65:Keep good eye contact. ~ Leil Lowndes,
66:Only the good die young. ~ Billy Joel,
67:Seek wealth, it's good. ~ Ivan Boesky,
68:The butt is a good option, ~ L J Shen,
69:You do good mothering. ~ Lori Lansens,
70:A good thing never ends. ~ Mick Jagger,
71:A hard man is good to find. ~ Mae West,
72:Bad money drives out good. ~ Anonymous,
73:Be a good human being, a ~ Dalai Lama,
74:Better is the Enemy of Good ~ Voltaire,
75:Books, Cats, Life is Good. ~ T S Eliot,
76:Books. Cats. Life is good. ~ T S Eliot,
77:Death's in the good-bye. ~ Anne Sexton,
78:delight in good ideas. ~ John Brockman,
79:God Sees the Good in You ~ Joyce Meyer,
80:Good days are upon us. ~ Narendra Modi,
81:Good idea. I'll do it. ~ Mary Connealy,
82:Good land, evill way. ~ George Herbert,
83:Good morning, Sunshine. ~ Katja Millay,
84:Good times weaken belief. ~ James Cook,
85:Good to evil seems evil ~ Ray Bradbury,
86:Good wine needs no bush, ~ Ogden Nash,
87:I'm a really good juggler. ~ Lucy Hale,
88:It's good to be in love. ~ Kim Edwards,
89:It's good to be queen. ~ Marissa Meyer,
90:My dad is a good dad. ~ Mindy McCready,
91:Oh, lady be good To me. ~ Ira Gershwin,
92:These are the good old days. ~ Unknown,
93:What good would that do? ~ E B Walters,
94:whisper their good-byes. ~ Mitch Albom,
95:You don’t look so good. ~ Brenda Novak,
96:You have to look good. ~ Benny Goodman,
97:You taste good, Peaches. ~ Jaci Burton,
98:A bad man is a good man's job ~ Lao Tzu,
99:a good story can heal. I ~ Laila Lalami,
100:All good art is abstract. ~ John Newman,
101:Bad decisions, good intentions. ~ Drake,
102:Better is the enemy of good. ~ Voltaire,
103:By doing good, we do well. ~ Rajiv Shah,
104:drama is a good book ~ Raina Telgemeier,
105:Every evil begets some good. ~ Voltaire,
106:Good comes out of evil. ~ Thomas Kempis,
107:Good day, citizeness. ~ Charles Dickens,
108:Good design is innovative ~ Dieter Rams,
109:Good for her! Not for me. ~ Amy Poehler,
110:Good for her, not for me. ~ Amy Poehler,
111:Good. I don’t like people. ~ C L Taylor,
112:Good luck, Mr. Gorsky! ~ Neil Armstrong,
113:Good morning sweetheart. ~ Tahereh Mafi,
114:good parent—to ~ Barbara Claypole White,
115:good people deserve help ~ Melissa Marr,
116:Good to evil seems evil. ~ Ray Bradbury,
117:Good writing is always new. ~ A S Byatt,
118:good writing is rewriting. ~ Jeff Goins,
119:Grace was a good man, ~ Walter Isaacson,
120:He's [Dust] a good guy. ~ Katie McGarry,
121:I feel good about who I am. ~ Anna Torv,
122:I love good, loud speakers. ~ Brian Eno,
123:I make death look good. ~ Morgan Blayde,
124:I told him something good. ~ Jojo Moyes,
125:Make good choices, son. ~ Jay Crownover,
126:no good deed goes unpunished. ~ E N Joy,
127:Not for good. Just for now. ~ Jenny Han,
128:oh you do smell good. ~ Stephenie Meyer,
129:Romance is good, you know ~ Ika Natassa,
130:That's not a good idea ~ Colleen Hoover,
131:The good old days are now. ~ Tom Clancy,
132:The good sense of Colonel ~ Jane Austen,
133:There is no good war. ~ Bashar al Assad,
134:we'll make sure you're good ~ Kyle West,
135:What good are the words? ~ Markus Zusak,
136:A good heart cannot lye ~ George Herbert,
137:A good speaker does not stutter. ~ Laozi,
138:A good wanderer leaves no trace. ~ Laozi,
139:Any good is good enough. ~ Bryant McGill,
140:Good fortune then! ~ William Shakespeare,
141:Good gossip takes time.”  ~ Debora Geary,
142:Good is done by degrees. ~ George Crabbe,
143:Good leaders make sacrifices ~ Ker Dukey,
144:Good luck has its storms. ~ George Lucas,
145:Good memories invite heaven. ~ Toba Beta,
146:Good men do the most harm. ~ Henry Adams,
147:Good night, my love. ~ Rebecca Ethington,
148:GOOD OR ILL DEPENDS ON WILL. ~ Anonymous,
149:Good police officers are ugly. ~ Jo Nesb,
150: Good … Thank you.” He hangs ~ E L James,
151:Good to evil seems evil a ~ Ray Bradbury,
152:I'm a darned good listener. ~ Naomi Judd,
153:I'm good at picking friends. ~ Hoda Kotb,
154:I'm not a good collector. ~ Kurt Russell,
155:I still look good, though. ~ Hedy Lamarr,
156:It’s always good to go home. ~ Lisa Lutz,
157:I wasn't a very good teacher. ~ Amos Lee,
158:justice is not good for much ~ Anonymous,
159:Love is good for the skin. ~ Orhan Pamuk,
160:Make a good use of the present. ~ Horace,
161:My native land, good night! ~ Lord Byron,
162:People are no damn good. ~ William Steig,
163:Perfect is the enemy of good. ~ Voltaire,
164:Politics is a good thing! ~ Larry Sabato,
165:Praise God for good nurses. ~ John Green,
166:Set good against evill. ~ George Herbert,
167:Soon is not as good as now. ~ Seth Godin,
168:Sutton is a good man. ~ Clifford D Simak,
169:That boy Mantle is a good one. ~ Ty Cobb,
170:that good yet, but she did ~ Sandra Hill,
171:That's not a good idea. ~ Colleen Hoover,
172:The good man does not grieve ~ Confucius,
173:The memory of a good deed lives. ~ Aesop,
174:The public is always good. ~ Franz Liszt,
175:What's good in the hood? ~ Vince McMahon,
176:A deep life is a good life. ~ Cal Newport,
177:Are we being good ancestors? ~ Jonas Salk,
178:Books, Cats, Life is Good. ~ Edward Gorey,
179:Books. Cats. Life is Good. ~ Edward Gorey,
180:Bullshit do good when tickle. ~ Toba Beta,
181:Enough is as good as a feast. ~ Anonymous,
182:everyone is good at heart. ~ Sarah Dessen,
183:Find the good—and praise it. ~ Alex Haley,
184:Golf is a good walk spoiled. ~ Mark Twain,
185:Good-bye to the lies of the poets. ~ Ovid,
186:Good God. Men everywhere. ~ Richelle Mead,
187:Good guys are either taken or gay ~ CLAMP,
188:Good marketers tell a story. ~ Seth Godin,
189:Good rice sticks together, ~ Kim Harrison,
190:Good soul easily sleeps well. ~ Toba Beta,
191:Good to be merie and wise. ~ John Heywood,
192:Good words never expire. ~ Winter Renshaw,
193:Happiness is the highest good ~ Aristotle,
194:he good news is: I’m alive. ~ Holly Smale,
195:Hmm. It doesn’t look good, ~ CeeCee James,
196:I just am not good at math. ~ Phil McGraw,
197:I like my life. It's good. ~ Kim Cattrall,
198:I love me a good sheep. ~ Edgar Allan Poe,
199:I'm a really good swimmer. ~ Will Ferrell,
200:I'm good at what I do. ~ Victoria Aveyard,
201:I'm not very good at lying. ~ Ruth Wilson,
202:I'm real good at troubleshooting; ~ Necro,
203:Make the drummer sound good. ~ Steve Lacy,
204:Money is the root of all good. ~ Ayn Rand,
205:My good friends call me Bobby. ~ Kid Rock,
206:No good deed goes unpunished. ~ Anonymous,
207:No good deed goes unpunished ~ Gore Vidal,
208:No one is good all the time. ~ Sarah Fine,
209:Pretend you’re good at it. ~ Jenny Lawson,
210:Pretty isn't good enough. ~ Ellen Hopkins,
211:Sinning never felt so good. ~ Tillie Cole,
212:T.G.T.B.T: too good to be true. ~ Madonna,
213:The best is the enemy of good. ~ Voltaire,
214:The good befriend themselves. ~ Sophocles,
215:we used to be good friends. ~ R J Palacio,
216:You're a good man, Hunter. ~ Lisa Kessler,
217:A good traveler leaves no track. ~ Lao Tzu,
218:At once, good night- ~ William Shakespeare,
219:Bad company ruins good morals. ~ Anonymous,
220:bad things for good reasons, ~ Ally Carter,
221:Be good or don't get caught. ~ Traci Lords,
222:Being good enough never is. ~ Debbi Fields,
223:Do well by doing good. ~ Benjamin Franklin,
224:Every act intends some good. ~ Brent Weeks,
225:Find the good, and praise it. ~ Alex Haley,
226:Freedom has never felt so good. ~ Zoe Sugg,
227:Good food is a good trend. ~ Thomas Keller,
228:Good health is true wealth. ~ Urijah Faber,
229:Good writing is rewriting. ~ Truman Capote,
230:Health makes good propaganda. ~ Naomi Wolf,
231:If you are good life is good. ~ Roald Dahl,
232:I make a good fried chicken. ~ Norah Jones,
233:I'm no good at being good. ~ Loretta Chase,
234:I'm not a good guitar player. ~ Adam Jones,
235:I'm too good for assimilation. ~ Kola Boof,
236:I never made a good movie. ~ Dick Van Dyke,
237:It feels so good to be happy. ~ Etta James,
238:I think I made good movies. ~ Jane Campion,
239:It is no easy task to be good. ~ Aristotle,
240:Killing makes me feel good. ~ Jeff Lindsay,
241:Knowledge is our ultimate good. ~ Socrates,
242:Laws are not made for the good. ~ Socrates,
243:no good deed goes unpunished. ~ Mark Nolan,
244:One good turns deserve another ~ Petronius,
245:Only those live who do good. ~ Leo Tolstoy,
246:Remember, good things happen. ~ Jojo Moyes,
247:Revenge never felt so good. ~ Karina Halle,
248:Scars made good reminders. ~ Leigh Bardugo,
249:Show love! Love feels good! ~ Gia Allemand,
250:Taste is the enemy of a good death. ~ Bono,
251:The good man makes others good. ~ Menander,
252:When you touch me, good God. ~ James Brown,
253:You're a Good Little Slave ~ Mark Lawrence,
254:A good counter needs no calculator. ~ Laozi,
255:a good deed ain’t ever forgot. ~ Mark Twain,
256:A good life is never wasted. ~ Stephen King,
257:A good pot holds memories. ~ Michael Pollan,
258:A good resolve will make any port. ~ Horace,
259:A good runner leaves no footprints. ~ Laozi,
260:A good story never dies. ~ Roberta Williams,
261:A good traveler leaves no tracks. ~ Lao Tzu,
262:All good things pass away. ~ Philip Pullman,
263:A smart model is a good model. ~ Tyra Banks,
264:Bad news has good legs. ~ Richard Llewellyn,
265:Be good and you'll be lonesome ~ Mark Twain,
266:Comedy has been so good to me. ~ Bernie Mac,
267:Contribute to good causes. ~ Timothy Snyder,
268:Convert bad news to good news. ~ Bill Gates,
269:Drink deeply from good books. ~ John Wooden,
270:Enough is as good as a feast. ~ Henry James,
271:Esteem all things that are good. ~ Tibullus,
272:Even a smile is a good deed. ~ Shari Arison,
273:Fast, Cheap, Good: Pick two. ~ Maria Semple,
274:Friend, good! ~ Mary Wollstonecraft Shelley,
275:Good anecdote--bad reality. ~ Carrie Fisher,
276:Good Luck is a giddy maid, ~ Heinrich Heine,
277:Good manners are never passé. ~ Slim Aarons,
278:Good medicine always tastes bad. ~ Ron Hall,
279:Good morning,” the man said. ~ Blake Pierce,
280:Good music is good music. ~ Gretchen Wilson,
281:Good police officers are ugly.’ * ~ Jo Nesb,
282:Good taste is always bad. ~ Poul Henningsen,
283:Good things come in small packages. ~ Aesop,
284:He was too good to be ~ William Shakespeare,
285:I know what good morals are, ~ Tupac Shakur,
286:I'm no good at anecdotes. ~ Kelly Macdonald,
287:I'm quite good at not writing. ~ Ian Mcewan,
288:It is easy to rule over the good. ~ Plautus,
289:It's a good life, Hazel Grace. ~ John Green,
290:It's good to see a kid that ~ Jorge Posada,
291:It's important to feel good. ~ Rhonda Byrne,
292:It's no good giving my heart and my ~ Rumi,
293:It was a good fight, friend. ~ L Frank Baum,
294:I've got a good right hook. ~ Julie Andrews,
295:Life is good, life is great. ~ Ashley Purdy,
296:Mood forming in a good morning. ~ Toba Beta,
297:Not every job is a good job. ~ Henry Cavill,
298:One good turn deserves another. ~ Petronius,
299:Only the good deserve to hope. ~ Donna Leon,
300:Rock stars are good at making noise. ~ Bono,
301:The good is the enemy of the best. ~ Bill W,
302:The results will be very good. ~ Jacob Zuma,
303:These Days I'm feeling real good. ~ Ab Soul,
304:This is so not a good idea. ~ Abby McDonald,
305:We are corrupted by good fortune. ~ Tacitus,
306:When guilt leads to good. ~ Khaled Hosseini,
307:A good deed hidden in silence dies. ~ Pindar,
308:A good deed is never lost. ~ Alexandre Dumas,
309:A good life is a main argument. ~ Ben Jonson,
310:A good movie humanizes people. ~ Ethan Hawke,
311:A little misery is good for the soul. ~ Seth,
312:All good ideas are terrible... ~ Seth Godin,
313:All good ideas arrive by chance. ~ Max Ernst,
314:Am I good enough? Yes I am. ~ Michelle Obama,
315:Anger's not a good emotion. ~ Lincoln Chafee,
316:A steady fuck is good for you. ~ Paul Auster,
317:Be glad. Be good. Be brave. ~ Eleanor Porter,
318:Be good and you will be lonely. ~ Mark Twain,
319:Be good. Do something good. ~ David Nicholls,
320:Better make it a good one. ~ Nicole Williams,
321:Cops are good at keeping secrets. ~ J D Robb,
322:Die in a good way, obviously. ~ Mindy Kaling,
323:Do you have good encryption ~ David Baldacci,
324:Good behavior wins even an enemy. ~ Chanakya,
325:Good Christ almighty! ~ William Peter Blatty,
326:Good clothes open all doors. ~ Thomas Fuller,
327:Good food, good friends. ~ Kristen Heitzmann,
328:Good luck with your asparagus. ~ Eric Holder,
329:Good morning Hank,it's Tuesday. ~ John Green,
330:Good night, and good luck. ~ Edward R Murrow,
331:Good Point well made, Ms. Steele ~ E L James,
332:Good things come in good time. ~ Wiz Khalifa,
333:Good things soon find a purchaser. ~ Plautus,
334:Greatness is not always good. ~ Melissa Grey,
335:Hulu Plus: Good for criminals. ~ Joseph Fink,
336:I am not good with others. ~ Gary Shteyngart,
337:If I have an iPod, I'm good. ~ Breckin Meyer,
338:I have nothing good besides You. ~ Anonymous,
339:I'm a really good fine tuner. ~ Esther Hicks,
340:I'm not a good mother at all. ~ Steve Harvey,
341:I'm not good at compromise. ~ Robert Redford,
342:I'm not real good at romance. ~ Jeff Bridges,
343:Is today a good day to die? ~ Jennifer Niven,
344:It does no good to dream. ~ Victoria Aveyard,
345:It is a good life, Hazel Grace. ~ John Green,
346:It’s survival of the good-enough. ~ Bill Nye,
347:I've tried so hard to be good. ~ Gina Damico,
348:Never waste a good crisis. ~ Hillary Clinton,
349:No man has perpetual good fortune. ~ Plautus,
350:On a good day I write, all day. ~ Nick Flynn,
351:One good turn asketh another. ~ John Heywood,
352:Passion paralyzes good taste. ~ Susan Sontag,
353:Quick enough, if good enough. ~ Saint Jerome,
354:Rejection is good for the soul. ~ Eva Mendes,
355:Sexual healing is good for me. ~ Marvin Gaye,
356:The good people died first. ~ Timothy Snyder,
357:True information does good. ~ Julian Assange,
358:Wishing is good for us. ~ Barbara Ann Kipfer,
359:You cannot make men good by law. ~ C S Lewis,
360:You're a good little murderer. ~ Holly Black,
361:You're good, you're real good. ~ John Huston,
362:You’re the fucking good guys, ~ Abigail Roux,
363:A change is as good as a rest. ~ Stephen King,
364:A good deal is a state of mind. ~ Lee Iacocca,
365:A good dog deserves a good bone. ~ Ben Jonson,
366:A good king is a public servant. ~ Ben Jonson,
367:A liar should have a good memory. ~ T M Logan,
368:All good things to those who wait. ~ Hannibal,
369:Am I good enough? Yes, I am. ~ Michelle Obama,
370:Anger cancels good judgment. ~ Sister Souljah,
371:Arson is almost as good as Prozac. ~ Joe Hill,
372:Done is better than good. ~ Elizabeth Gilbert,
373:Easy ain't always good. ~ Erin Lindsay McCabe,
374:Enough Is as Good as a feast. ~ Thomas Malory,
375:Enough is as good as a feast. ~ Thomas Malory,
376:Everyone deserves good love. ~ Denene Millner,
377:Excuse me, is that a good magazine? ~ Roosh V,
378:First be a good animal. ~ Ralph Waldo Emerson,
379:Four legs good, two legs bad. ~ George Orwell,
380:Free press key to good governance ~ Anonymous,
381:Good always wins over evil. ~ Christy Barritt,
382:Good-by and good riddance! ~ Franklin W Dixon,
383:Good cannot come from evil. ~ Lloyd Alexander,
384:Good council has no price. ~ Giuseppe Mazzini,
385:Good dialogue is very important. ~ Clive Owen,
386:Good. Evil. They're just words. ~ Lauren Kate,
387:Good Hecate Day,” she said. ~ Victoria Danann,
388:Good. Illegal is always faster. ~ Eoin Colfer,
389:Good is the enemy of great. ~ James C Collins,
390:Good morals lead to good laws. ~ Chuck Norris,
391:Good scripts are hard to find. ~ Daniel Craig,
392:Good wombs have borne bad sons. ~ Dave Cullen,
393:Good writers touch life often. ~ Ray Bradbury,
394:happiness. For example, good ~ Dalai Lama XIV,
395:Have good trust in yourself, ~ Taizan Maezumi,
396:Hunger is good discipline. ~ Ernest Hemingway,
397:I am a good woman. I know it. ~ Arthur Miller,
398:I am good, but not an angel. ~ Marilyn Monroe,
399:If you can't be good, be loud. ~ Rich Mullins,
400:I'm a good judge of my own work. ~ S E Hinton,
401:I'm a good man with a good heart ~ John Mayer,
402:I'm having too good of a time. ~ Parker Posey,
403:I never claimed to be good. ~ Madeline Miller,
404:It felt so good just to be held ~ Lauren Kate,
405:Its sort of my job to feel good. ~ A J Jacobs,
406:It's the good-byes that are hard. ~ Jenny Han,
407:Life is good - we forget that. ~ Maryam d Abo,
408:Long jesting was never good. ~ George Herbert,
409:Love is life and life is good ~ Ryan Winfield,
410:Nobody, nobody is good enough ~ Joseph Conrad,
411:no good deed goes unpunished. ~ Emily Goodwin,
412:Now comes good sailing. ~ Henry David Thoreau,
413:Oh, what company good poets are! ~ Jose Marti,
414:One good turn deserves another! ~ Jacob Grimm,
415:One good turne asketh another. ~ John Heywood,
416:Paris is always a good idea. ~ Audrey Hepburn,
417:Peace on earth, good will to men ~ Dobie Gray,
418:Perseverance brings good luck. ~ Paulo Coelho,
419:Power is neither good nor evil. ~ Kami Garcia,
420:QVC has been very good to me. ~ Barry Manilow,
421:Realize how good you really are. ~ Og Mandino,
422:Sad stories make good books ~ Khaled Hosseini,
423:She's good, being gone. ~ William Shakespeare,
424:She was nice. Nice is good. ~ Charlie Kaufman,
425:Some people are immune to good advice. ~ Saul,
426:Sunlight is a good disinfectant, ~ Marie Kond,
427:The best is the enemy of the good. ~ Voltaire,
428:The future is in good hands. ~ Nikki Giovanni,
429:this wasn’t good. “Jesus,” he ~ Juliana Stone,
430:Work is the only good thing. ~ John Steinbeck,
431:You can't muffle a real good time. ~ Jo Raven,
432:You look good with my sword. ~ Karpov Kinrade,
433:You make velocity look good. ~ Melissa Cutler,
434:You're good enough, Jacob. ~ Melina Marchetta,
435:Adversity is a good school. ~ Charlotte Bronte,
436:A good book is an event in my life. ~ Stendhal,
437:A good deed is a good deed. ~ John Lee Hancock,
438:A good government does dirty jobs. ~ Toba Beta,
439:A good horse makes short miles. ~ George Eliot,
440:A good man who did a bad thing. ~ Mary Matalin,
441:A good solid bit of work lasts. ~ George Eliot,
442:A good tactic is one your people enjoy. ~ Saul,
443:A good thing can't be cruel. ~ Charles Dickens,
444:A good title can save a book, ~ Larry McMurtry,
445:A liar should have a good memory. ~ Quintilian,
446:All my good movies, nobody sees. ~ Chris Evans,
447:And if it feels good... Feel it! ~ Oscar Wilde,
448:And waste perfectly good beetles? ~ Will Wight,
449:... and what good is a baby? ~ Michael Faraday,
450:anger cancels good judgement! ~ Sister Souljah,
451:A small step in a good direction. ~ Helen Hunt,
452:Be glad. Be good. Be brave. ~ Eleanor H Porter,
453:Be good and you will be lonesome. ~ Mark Twain,
454:Be strong and of a good courage. ~ Joshua I. 9,
455:Better a good enemy than a bad friend. ~ Plato,
456:Black is not as good as Purple. ~ Ralph Lauren,
457:Chaos isn't good for your health. ~ India Arie,
458:doing good required taking risks. ~ Ted Dekker,
459:Enough 's as good as a feast. ~ George Chapman,
460:Feel good, be good, and do good. ~ Yogi Bhajan,
461:Fondue is not a good date food. ~ James Corden,
462:Forget love. Try good manners. ~ Rebecca Wells,
463:For good is simple, evil manifold. ~ Aristotle,
464:Friends who kiss might be good. ~ Cindi Madsen,
465:Get all the good laughs you can. ~ Will Rogers,
466:Good and evil lay side by side. ~ Jimi Hendrix,
467:Good and quickly seldom meet. ~ George Herbert,
468:Good-bye and hello, as always. ~ Roger Zelazny,
469:Good deeds have echoes. ~ Suzanne Woods Fisher,
470:Good girls always come second. ~ Cecelia Ahern,
471:Good golf begins with a good grip. ~ Ben Hogan,
472:Good horses make short miles. ~ George Herbert,
473:Good husbands make good wives. ~ Martha Finley,
474:Good leaders make you feel safe. ~ Simon Sinek,
475:Good people are found, not changed. ~ Jim Rohn,
476:Good & quickly seldome meete. ~ George Herbert,
477:Good things cannot be rushed. ~ Simon Majumdar,
478:Good wine needs no bush. ~ William Shakespeare,
479:Good workmen are seldom rich. ~ George Herbert,
480:Good writing is rhythm. ~ William Peter Blatty,
481:Hell is full of good intentions. ~ Thomas Gray,
482:How near to good is what is fair! ~ Ben Jonson,
483:Human nature is disposed to do good. ~ Mencius,
484:I feel crazy, but in a good way. ~ Robin Sloan,
485:If it's good art, it's good. ~ Kenneth Branagh,
486:If it tastes good, spit it out! ~ Jack LaLanne,
487:I hate being good. -Mary Poppins ~ P L Travers,
488:I just try to eat as good as possible. ~ Rakim,
489:I know the heart of life is good. ~ John Mayer,
490:I love a good Dorothy L. Sayers. ~ J K Rowling,
491:Is he a good man?" "Define 'good'. ~ Cleopatra,
492:It is good to love the unknown. ~ Charles Lamb,
493:It is not good to have a rule of many. ~ Homer,
494:I've always been a very good heel! ~ Ric Flair,
495:I would rather be whole than good. ~ Carl Jung,
496:Let Us Do Evil That Good May Come! ~ Anonymous,
497:Life's good so Im feelin' great. ~ Wiz Khalifa,
498:Love makes a good eye squint. ~ George Herbert,
499:love must master good and evil. ~ Paulo Coelho,
500:Most men cannot write good sex. ~ John Grisham,
501:My motto is: more good times. ~ Jack Nicholson,
502:No Good News in This Chapter ~ Haruki Murakami,
503:None of us are good at being real. ~ T L Hines,
504:None of Us is as Good as All of Us. ~ Ray Kroc,
505:Oh God, make me good, but not yet. ~ SebastiAn,
506:Oh my god, it's good to be alive! ~ Imelda May,
507:Oh, poverty parts good company. ~ Walter Scott,
508:Pajamas are good for the soul. ~ Rebecca Stead,
509:People have good and bad days. ~ Anna Chlumsky,
510:Portland’s good at wet. The best. ~ Devon Monk,
511:Power is the first good. ~ Ralph Waldo Emerson,
512:Public service is good for you. ~ Jim Flaherty,
513:Reading is good, action is better. ~ Eric Ries,
514:Rita Haywood gave good face. ~ Madonna Ciccone,
515:Sad stories make good books, ~ Khaled Hosseini,
516:Sad stories make good books. ~ Khaled Hosseini,
517:TEN I RUIN A PERFECTLY GOOD BUS ~ Rick Riordan,
518:The enemy is a very good teacher. ~ Dalai Lama,
519:The food of evil is so good. ~ Cassandra Clare,
520:The good and wise lead quite lives ~ Euripides,
521:The last good time always comes ~ Stephen King,
522:There is a good look that I wear ~ Anne Sexton,
523:The smell of good bread baking, ~ M F K Fisher,
524:This country has been good to me. ~ Mario Puzo,
525:Thorn. Good demon overlord. ~ Sherrilyn Kenyon,
526:Time gives good advice. ~ Chandler Klang Smith,
527:Very good laws may be ill timed. ~ Montesquieu,
528:who says wicked can’t be good? ~ Deborah Blake,
529:Wisdom is the winner over good luck. ~ Juvenal,
530:You look good wearing my future. ~ Eric Stoltz,
531:You're my one good thing now. ~ Kirsten Miller,
532:...A good Book, has no Ending... ~ E E Cummings,
533:A good deed never goes unpunished. ~ Gore Vidal,
534:A good film is also a documentary ~ Eric Rohmer,
535:A good husband makes a good wife. ~ John Florio,
536:All good books are honest books. ~ Ronald Malfi,
537:Autumn air is good for the lungs. ~ Silas House,
538:Be good now, Potty...Weasel King. ~ J K Rowling,
539:Being good was such hard work. ~ Robert J Crane,
540:BElieve THEre is GOOD IN THE WORLD! ~ Anonymous,
541:Don't make excuses, make good. ~ Elbert Hubbard,
542:Enough is as good as a feast. ~ Alice McDermott,
543:Everything good needs replacing ~ Dave Matthews,
544:Find the good and celebrate it. ~ Betty Shabazz,
545:good books doing good thingsTM ~ Sulari Gentill,
546:good-bye doesn't have to be forever ~ Jenny Han,
547:Good economics is good politics. ~ Paul Keating,
548:Good fences make good neighbors. ~ Robert Frost,
549:Good God, the lad is a lass! ~ Margaret Mallory,
550:Good luck tended to avoid me. ~ Stephenie Meyer,
551:Good music always defeats bad luck ~ Jack Vance,
552:Good prose is solitary work. ~ Christopher Bram,
553:Good things are worth waiting for. ~ Katie Reus,
554:Good things happen to good people. ~ Jojo Moyes,
555:Good walking leaves no track behind it. ~ Laozi,
556:Gyrating J.R., pretty darn good! ~ Jerry Lawler,
557:Hey ma, your bad boy did good! ~ Rocky Graziano,
558:I am not a good cue card reader. ~ Adam Carolla,
559:I deserve and expect good things. ~ Jen Sincero,
560:I feel that I am a good actor. ~ Burt Lancaster,
561:I have always been a good mimic. ~ Robin Wright,
562:I just don't like good-byes. ~ Becky Albertalli,
563:I like the good feeling movies. ~ Robert Duvall,
564:I'll take any story if it's good. ~ Bela Lugosi,
565:I love a really good storyline. ~ Jim Broadbent,
566:I'm a very good sleeper. ~ Helena Bonham Carter,
567:I’m not good, I’m just quiet, ~ Gregory Maguire,
568:I'm really good at pretending. ~ Sophie McShera,
569:It feels good. It feels real good. ~ Glenn Ford,
570:It felt good to be bad-nora ~ Ilsa Madden Mills,
571:It is good to be taught even by an enemy ~ Ovid,
572:I try hard to be a good Catholic. ~ Paul Begala,
573:It's good for you to try new things ~ Jenny Han,
574:It's O.K. to accept good fortune. ~ Will Oldham,
575:Jake, please make good choices. ~ Jennifer Foor,
576:Learn to be good for something. ~ Brigham Young,
577:Let no man thirst for good beer. ~ Samuel Adams,
578:Life is about having a good time. ~ Norman Lear,
579:Make yourself a slave to good habits ~ Dan John,
580:Nice is different than good. ~ Stephen Sondheim,
581:Nobody is all good or all bad. ~ Ashley Madekwe,
582:No day is wholly unproductive of good. ~ Hesiod,
583:no good deed goes unpunished ~ Sherrilyn Kenyon,
584:Nothing but good times ahead. ~ Jennifer Crusie,
585:Nothing good happens after two a.m. ~ Jenny Han,
586:Nothing is too good to be true. ~ Ernest Holmes,
587:On a good bargain think twice. ~ George Herbert,
588:Our chances are always pretty good ~ Joe Flacco,
589:Read good, big important things. ~ Peggy Noonan,
590:Reading have got the good factor. ~ Ray Parlour,
591:Science is not inherently good. ~ Frans de Waal,
592:She's a good girl (for a cunt). ~ Gillian Flynn,
593:Sometimes it's good to start over ~ R J Palacio,
594:Sometimes, you know, bad is good. ~ Bryan Adams,
595:Spode, also, seemed a good deal ~ P G Wodehouse,
596:Sweat makes good friendship cement. ~ Tyne Daly,
597:The noblest motive is the public good. ~ Virgil,
598:War is no place for good men. ~ Joe Abercrombie,
599:War makes rattling good history. ~ Thomas Hardy,
600:We all have the duty to do good. ~ Pope Francis,
601:We look good taped back together. ~ Sarah Cross,
602:We've shared good (times) ~ John Walter Bratton,
603:Wherever the good work is I'll go. ~ Jamie Bell,
604:Who says wicked can’t be good ? ~ Deborah Blake,
605:A bloody good thing, but too late. ~ Noel Coward,
606:A good friend is very hard to find. ~ V E Schwab,
607:A good hunter doesn’t chase his prey ~ Ker Dukey,
608:A good poet's made as well as born. ~ Ben Jonson,
609:A good reading strengthens the soul. ~ Toba Beta,
610:A good soul on earth hurts very much. ~ Jos Mart,
611:A liar ought to have a good memory. ~ Quintilian,
612:A little fear was good for the soul. ~ C J Lyons,
613:Almost everybody has a good side. ~ Randy Pausch,
614:An unfairness of the good God, ~ Agatha Christie,
615:Assume the best, Look for the good. ~ Jeff Flake,
616:Bad poets imitate, good poets steal. ~ T S Eliot,
617:Be so good they can’t ignore you. ~ Austin Kleon,
618:Be So Good They Can't Ignore You! ~ Steve Martin,
619:Be so good they can't ignore you. ~ Steve Martin,
620:Be so good they can’t ignore you. ~ Steve Martin,
621:British teams bring me good luck. ~ Andrea Pirlo,
622:Brothers, be good one unto another. ~ Baha-ullah,
623:Can anything good come from Duke? ~ Kyle Idleman,
624:Decaf,” she added quickly. “Good ~ Sherryl Woods,
625:Done is better than good.” I ~ Elizabeth Gilbert,
626:For a gay you are good driver. ~ Bruce Benderson,
627:God is good and I am always loved. ~ Ann Voskamp,
628:good at doing, but before that you ~ Peter Thiel,
629:Good design is serious business. ~ Alan G Lafley,
630:Good luck with the world. ~ William Peter Blatty,
631:Good Morning! You’re Going to Die ~ Rick Riordan,
632:Good music always defeats bad luck. ~ Jack Vance,
633:Good news. “Come fast,” he suggests. ~ M R Carey,
634:Good news comes in large packages ~ Hazel Gaynor,
635:Good people drink good beer. ~ Hunter S Thompson,
636:Good poets borrow, great poets steal ~ T S Eliot,
637:Good things happen to happy people ~ Vivian Amis,
638:Good workemen are seldome rich. ~ George Herbert,
639:Good work instead of long prayers. ~ Anne Royall,
640:He sure put things into words good. ~ S E Hinton,
641:If it's not good, it's not the end. ~ Jeppe Hein,
642:If you can’t be good, be colorful. ~ Pete Conrad,
643:I know, baby girl, I’m that good. ~ Kresley Cole,
644:I'm being a dad and a good husband. ~ Chad Smith,
645:I'm good, but I'm not an angel. ~ Marilyn Monroe,
646:I'm pretty good for an old geek. ~ Peter Capaldi,
647:I'm twice as old, but I feel good. ~ James Brown,
648:I never was a very good singer. ~ Jackson Browne,
649:It felt so good
just to be held ~ Lauren Kate,
650:I think I am a pretty good sister. ~ Miley Cyrus,
651:I thought I was a good kid. ~ Sean William Scott,
652:It's good to shut up sometimes. ~ Marcel Marceau,
653:I want to be a good human being. ~ Jeremy Renner,
654:I want to keep playing good golf. ~ Bubba Watson,
655:I was a good liar as a child. ~ Gillian Anderson,
656:I was a good student in school. ~ Kenan Thompson,
657:I was a whore for a good voice. ~ Lani Lynn Vale,
658:I would have made a good pope. ~ Richard M Nixon,
659:Make me feel good in the moontime. ~ James Joyce,
660:Mal: [closing the doors] Good day! ~ Joss Whedon,
661:Maybe I'll just be a good aunt. ~ Kim Kardashian,
662:May the Lord bless you real good. ~ Billy Graham,
663:No bad man can be a good poet. ~ Boris Pasternak,
664:No good deed goes unpunished. ~ Sherrilyn Kenyon,
665:Nothing good happens accidentally. ~ Joyce Meyer,
666:O God, make me good, but not yet. ~ Evelyn Waugh,
667:One story is good, till another is told. ~ Aesop,
668:People don't do me much good. ~ Charles Bukowski,
669:Religion is bad and drugs are good. ~ Bill Maher,
670:Riley was... a really good kisser ~ Julie Kagawa,
671:Sometimes it’s good to start over. ~ R J Palacio,
672:stars are the spirits of good men, ~ Ruskin Bond,
673:Talkers are no good doers. ~ William Shakespeare,
674:Thank the good Lord for a job. ~ Wynton Marsalis,
675:The best is good enough for me. ~ Ted Solotaroff,
676:The good ideas will survive. ~ Quentin Tarantino,
677:The good man remains calm and serene. ~ Chi-king,
678:The perfect is the enemy of the good. ~ Voltaire,
679:There are no good men in this game, ~ V E Schwab,
680:There are no good men in this game. ~ V E Schwab,
681:There's nothing good about divorce. ~ Val Kilmer,
682:Unnatural silence signifies no good. ~ Sophocles,
683:wanted is a good action book ~ Caroline B Cooney,
684:We all must try to be good. ~ F Scott Fitzgerald,
685:What does it mean to be good? ~ Jacqueline Carey,
686:What good does it do you to love? ~ Trisha Leigh,
687:will he be as good as he was before? ~ Anonymous,
688:Yoga is just good for you. ~ Kareem Abdul Jabbar,
689:you’re only as good as your word, ~ Randy Pausch,
690:You're really good with your hands. ~ Maya Banks,
691:Accessible design is good design. ~ Steve Ballmer,
692:A good bargaine is a pick-purse. ~ George Herbert,
693:A good conscience is paradise. ~ Jacobus Arminius,
694:A good wife maketh a good husband. ~ John Heywood,
695:All evil is good become cancerous. ~ Isaac Asimov,
696:As good luck would have it. ~ William Shakespeare,
697:Bad aims will spoil good actions. ~ Thomas Watson,
698:Bad company ruins good morals. ~ Paul the Apostle,
699:Be good now, Potty...Weasel King... ~ J K Rowling,
700:Bosch nodded. Ferras was good. ~ Michael Connelly,
701:Christ, it's so good to be alive. ~ James Clavell,
702:Damn, you look good,” said Jacquel. ~ Neil Gaiman,
703:Democracy is good for everybody. ~ Manmohan Singh,
704:Easy will never be good enough. ~ Rachel E Carter,
705:Every good-bye ain't gone. ~ Rita Williams Garcia,
706:Every good goal has a deadline ~ Chris Guillebeau,
707:Every good soldier knew when to hide. ~ Anonymous,
708:Evil is the starry sky of the Good. ~ Franz Kafka,
709:Forgiving is good for your health. ~ Desmond Tutu,
710:Four limbs good, six limbs bad. ~ James L Cambias,
711:Good advice Is Rarer Than Rubies ~ Salman Rushdie,
712:Good boundaries prevent resentment. ~ Henry Cloud,
713:Good is the enemy of great. And ~ James C Collins,
714:Good leaders have a generosity gene. ~ Jack Welch,
715:Good Lord, I've got butterflies. ~ Colleen Hoover,
716:Good photography is unpretentious. ~ Walker Evans,
717:Good sleuthing takes practice ~ Becca Fitzpatrick,
718:Good startups usually take 10 years. ~ Sam Altman,
719:Good swiping is an art in itself. ~ Jules Feiffer,
720:Good thing you’ve been a source ~ Linda Fairstein,
721:Good thoughts bear good fruit. ~ James Lane Allen,
722:Good work is not done by 'humble' men ~ G H Hardy,
723:Good writers are good readers. ~ James Scott Bell,
724:Good writing just isn't that common. ~ Eric Flint,
725:Great for good, or great for evil. ~ Robert Burns,
726:Happiness is a good vibe for peace. ~ John Lennon,
727:He forced himself into good spirits. ~ H W Brands,
728:He made me feel so good about being me. ~ M Mabie,
729:I am The Game and I am that damn good! ~ Triple H,
730:I'd sell my soul for a good cause. ~ Hugh Jackman,
731:If a man's a good kisser, he's a great f-. ~ Cher,
732:If you can't be good, be good at it! ~ David Adam,
733:If you look good, you feel good ~ Sophie Kinsella,
734:If you want to feel good, be rational. ~ Ayn Rand,
735:I hate being good.
-Mary Poppins ~ P L Travers,
736:I like playing with a good crowd. ~ Sergio Garcia,
737:I live on good soup, not on fine words. ~ Moliere,
738:I'm happy. I feel good about music. ~ Norah Jones,
739:I'm not good at accepting help. ~ Patricia Heaton,
740:I'm not very good at impersonations. ~ Will Forte,
741:I'm pretty good with languages. ~ Marisol Nichols,
742:I’m trying to do better than good enough. ~ Drake,
743:I think it would be a good idea. ~ Mahatma Gandhi,
744:It is good to love many things ~ Vincent Van Gogh,
745:It's a good thing a DUI's job security. ~ CM Punk,
746:It's good to be unexpected with it. ~ Noah Hawley,
747:I was always a very good student. ~ Renee Fleming,
748:I was good and bad, but never wicked. ~ Anne Rice,
749:I was really good at being a bad guy. ~ Ric Flair,
750:Jimi Hendrix isn't as good as me! ~ David Gilmour,
751:Learn when's a good time to shut up ~ Phil McGraw,
752:Leave something good in every day. ~ Dolly Parton,
753:Let's make noise for the good guys. ~ Roma Downey,
754:Logic! Good gracious! What rubbish! ~ E M Forster,
755:Luck can be bad as well as good, ~ Alethea Kontis,
756:Make good use of your time, it flies fast. ~ Ovid,
757:Marketing is neither good nor evil. ~ Paula Scher,
758:money shaves off a good ten years. ~ Ben Fountain,
759:My English is not very good-looking. ~ Celia Cruz,
760:Myself? That's no good, either. ~ Suzanne Collins,
761:My wife gives good headache. ~ Rodney Dangerfield,
762:Never miss a good chance to shut up. ~ Mark Twain,
763:No good-byes among old friends. ~ Mark T Sullivan,
764:No good deed ever goes wasted. ~ Harold S Kushner,
765:No good deed goes unpunished. ~ Clare Boothe Luce,
766:No news at 4:30 a.m. is good. ~ Lady Bird Johnson,
767:Nothing any good isn't hard. ~ F Scott Fitzgerald,
768:Nothing any good isn’t hard. ~ F Scott Fitzgerald,
769:Ohhh shit. This is going to be good. ~ Drew Hayes,
770:Oklahoma's always been good to me. ~ Alan Jackson,
771:Pastime with good company ~ Henry VIII of England,
772:She was too good for a monster. ~ Stephenie Meyer,
773:Sometimes the truth feels good. ~ Carson Kressley,
774:Ten minutes, good, past eleven. ~ Charles Dickens,
775:T.G.T.B.T: too good to be true. ~ Madonna Ciccone,
776:The best recreation is to do good. ~ William Penn,
777:The Good and Great must ever shun ~ Lewis Carroll,
778:The good stuff is in the details. ~ Dee Henderson,
779:The good will be welcome in heaven. ~ Mitch Albom,
780:The good writers touch life often. ~ Ray Bradbury,
781:The people is dead! Good-day, Self! ~ Max Stirner,
782:There is a way to be good again ~ Khaled Hosseini,
783:There's no good guys and bad guys. ~ Hal Holbrook,
784:They look like good, strong hands. ~ Michael Ende,
785:Think good, speak good, and be good. ~ Inbar Lavi,
786:Too much of something is never good. ~ Phife Dawg,
787:Well, limbo is not a good place to be. ~ Bill Joy,
788:When everyone sees good, then bad exists. ~ Laozi,
789:When was the last good kiss you had? ~ John Green,
790:Yeah, give Ron a good kick up the – ~ J K Rowling,
791:You can't direct without a good crew. ~ Louis C K,
792:You can't do good if you don't feel good. ~ Plato,
793:You look so good it hurts sometimes. ~ John Mayer,
794:A good angel is only a dead angel. ~ L A Weatherly,
795:A good beginning makes a good end. ~ Louis L Amour,
796:A good garden may have some weeds. ~ Thomas Fuller,
797:A good heart 'is worth gold. ~ William Shakespeare,
798:A good mother is irreplaceable. ~ Adriana Trigiani,
799:A good process produces good results. ~ Nick Saban,
800:A good product can last forever. ~ Bernard Arnault,
801:A lazy brain does no one any good. ~ Deborah Ellis,
802:A lock is only as good as the door. ~ Joanne Fluke,
803:Am I really a good mathematician? ~ Norbert Wiener,
804:Amongst good men two men suffice. ~ George Herbert,
805:And would'st thou evil for his good repay? ~ Homer,
806:An unread book does nobody any good ~ Brandon Mull,
807:Any good actor is a character actor. ~ James Remar,
808:Bad men cannot make good citizens. ~ Patrick Henry,
809:Bad men do what good men only dream. ~ Gavin Ewart,
810:Devil triumphs when good men do nowt ~ David Peace,
811:Do good things for other people. ~ David Letterman,
812:Doing good is good for business. ~ Richard Branson,
813:Doubt afflicts the good, not the bad. ~ Fay Weldon,
814:Dying is such a waste of good health. ~ James Coco,
815:Evil is, good or truth misplaced. ~ Mahatma Gandhi,
816:Frenchman: Germans with good food. ~ Fran Lebowitz,
817:Good advice is rarer than rubies. ~ Salman Rushdie,
818:Good boozers make good bruisers. ~ Adam Mickiewicz,
819:Good code doesn’t pop out of thin air. ~ Anonymous,
820:Good enough is the new perfect. ~ Jessica N Turner,
821:Good food is a celebration of life. ~ Sophia Loren,
822:Good God, what must I do to win you? ~ Susan Wiggs,
823:Good leaders make heroes of others. ~ Mark Sanborn,
824:Good managers have a bias for action. ~ Tom Peters,
825:Good man always stands against that. ~ Jim Butcher,
826:Good style, to me, is unseen style. ~ Sidney Lumet,
827:Good times don't last long sometimes. ~ Levon Helm,
828:Good to forgive, Best to forget. ~ Robert Browning,
829:Good writing is like a windowpane. ~ George Orwell,
830:He looked good, like sin in a suit. ~ Melissa Marr,
831:He tried the luxury of doing good. ~ George Crabbe,
832:Hokahey! Today is a good day to die. ~ Crazy Horse,
833:How good is God! How sweet his yoke! ~ Jean Racine,
834:I am very good at groveling. ~ Megan Whalen Turner,
835:If you look good, you feel good! ~ Sophie Kinsella,
836:If you see a good fight, get in it. ~ Vernon Johns,
837:I know I'm good. I know I got game. ~ Michael Vick,
838:I know I'm strong, and that's good. ~ Gael Monfils,
839:I know when things are good or bad. ~ Donald Trump,
840:I make pink look pretty damn good. ~ Dolph Ziggler,
841:Im really good at writing almost hits. ~ Ben Folds,
842:In all the good Greek of Plato ~ John Crowe Ransom,
843:Is you look good, you feel good! ~ Sophie Kinsella,
844:it's not easy to meet good people ~ Danielle Steel,
845:Love is the tact of every good, ~ Delmore Schwartz,
846:Make your influence a good one. ~ Lindsey Stirling,
847:Marathons are good training goals. ~ Jason Bateman,
848:My characters come from a good place. ~ Seth Rogen,
849:My soul is in good shape. ~ Philip Seymour Hoffman,
850:Never miss a good chance to shut up. ~ Will Rogers,
851:Nothing is fun until you're good at it. ~ Amy Chua,
852:Only a madman would give good for evil ~ Euripides,
853:Poetry is good for unleashing images. ~ Paula Rego,
854:Put your good where it does the most. ~ Wavy Gravy,
855:respectability to good impulses ~ George MacDonald,
856:Responsibility is good for your soul ~ Judah Smith,
857:Rest you fair, good signior; ~ William Shakespeare,
858:Take the good the gods provide thee. ~ John Dryden,
859:The best defense is a good offense. ~ Jack Dempsey,
860:The enemy is a very good teacher. ~ Dalai Lama XIV,
861:The good news is that we are Buddha. ~ Albert Low,
862:The real genres: good and bad. ~ Franz Grillparzer,
863:There is a little good in all evil. ~ Wilson Rawls,
864:There is a way to be good again. ~ Khaled Hosseini,
865:There is no bad time for good news. ~ Stephen King,
866:The reward for good work is more work. ~ Tom Sachs,
867:They do say red and black are a good combo. ~ Seth,
868:too much, because it feels so good ~ Gillian Flynn,
869:Too much good taste can be boring ~ Diana Vreeland,
870:Translation: She's too good for you. ~ Kelly Moran,
871:Trust is good, control is better. ~ Vladimir Lenin,
872:Want is a bitter and a hateful good, ~ John Dryden,
873:We do not want what's good for us. ~ Richard Russo,
874:We were never good with good-byes. ~ Suzanne Young,
875:Whatever you are, be a good one. ~ Abraham Lincoln,
876:Whatever уоu are, bе а good one. ~ Abraham Lincoln,
877:What good shall I do this day? ~ Benjamin Franklin,
878:What good were real feelings anyway? ~ Nick Hornby,
879:With enough butter, anything is good ~ Julia Child,
880:You are as good as the people you dress. ~ Halston,
881:You're as good as anybody. ~ Martin Luther King Jr,
882:A cheerful heart is good medicine. ~ John C Maxwell,
883:A good leader makes a good follower. ~ Wilfred Bion,
884:A good old rodeo never hurt anyone. ~ Taylor Kitsch,
885:A good orgasm was in the details. ~ Sara Jane Stone,
886:Am I good enough to go to Heaven? ~ Candace Cameron,
887:Any free meal is a good meal, you know? ~ Joe Sakic,
888:At my best I was as good as anyone. ~ Mickey Mantle,
889:A woman with good shoes i never ugly! ~ Coco Chanel,
890:Bad artists copy, good artists steal. ~ Donna Tartt,
891:Beare with evill, and expect good. ~ George Herbert,
892:Being different is good; embrace it. ~ Simon Cowell,
893:Brilliant students make good aides. ~ Cynthia Ozick,
894:Can't a bad guy do a good thing? ~ Tera Lynn Childs,
895:Change is hard, but change is good. ~ Henry Rollins,
896:Come let us mock at the good ~ William Butler Yeats,
897:Democracy is good for world peace. ~ Manmohan Singh,
898:Demons run when a good man goes to war. ~ Anonymous,
899:Do good. That’s all any of us can do. ~ Emlyn Chand,
900:Don't throw good time after bad work. ~ Jason Fried,
901:Dressing well is a form of good manners. ~ Tom Ford,
902:Eating is the secret to good cooking. ~ Julia Child,
903:Enough is as good as a feast. ~ Winston S Churchill,
904:Every actor just wants good writing. ~ Jeff Daniels,
905:Everybody is naughty, everybody is good. ~ Rob Lowe,
906:Everyone should be good at what they do. ~ Ian Hart,
907:Evil to some is always good to others ~ Jane Austen,
908:Evil will win if good people do nothing. ~ P C Cast,
909:For whose sake are good women? For good men! ~ Rumi,
910:GIs were good for a Hershey’s bar. ~ Robert Masello,
911:Good books are the warehouses of ideas. ~ H G Wells,
912:Good but rarely came from good advice. ~ Lord Byron,
913:Good cannot be forced. Only evil. ~ L E Modesitt Jr,
914:Good days don’t last forever though. ~ Angie Thomas,
915:Good digestion is for the bovine. ~ Christina Stead,
916:Good government is good politics. ~ Richard J Daley,
917:Good is often the enemy of best. ~ Edwin Louis Cole,
918:Good manners are a sign of strength. ~ Dick Francis,
919:Good man, Thorne, thought Adams. ~ Clifford D Simak,
920:Good men fall to monsters every day. ~ E K Johnston,
921:Good people suddenly don't turn bad. ~ Greg Gutfeld,
922:Good readers make much out of little. ~ Irving Howe,
923:Good things come to those who wait, ~ Darius Foroux,
924:Good things happen to those who hustle. ~ Anais Nin,
925:Good things happen to those who hustle. ~ Ana s Nin,
926:Good thought.” “Brineesha said she’d ~ Steven James,
927:Good writing is essentially rewriting. ~ Roald Dahl,
928:He that hopes no good fears no ill. ~ Thomas Fuller,
929:He who spares the wicked injures the good. ~ Seneca,
930:Honey isn't really that good for you. ~ Erykah Badu,
931:Hooray for the good people of Genoa ~ Kurt Vonnegut,
932:Human beings are fundamentally good. ~ Desmond Tutu,
933:I – Beth Risk – did something good. ~ Katie McGarry,
934:I don't dabble, I'm good at acting. ~ Werner Herzog,
935:If you're weird, it's good to be weird. ~ Eva Green,
936:I like blogs. they're good times. ~ Jennifer Weiner,
937:I look so fucking good buried in you. ~ Lucian Bane,
938:I'm getting pretty good at masturbating ~ The Onion,
939:I'm very good at being out of work. ~ Kevin Whately,
940:I never knew kissing could be this good ~ Jenny Han,
941:In our good works nothing is our own. ~ John Calvin,
942:I read good. I was an English major. ~ P J O Rourke,
943:I said it's all good and it's all in fun ~ Kid Rock,
944:Isn't the best defense always a good attack? ~ Ovid,
945:I take really good care of my body. ~ Doutzen Kroes,
946:It feels good to be fit and strong. ~ Joel Edgerton,
947:It is good to have friends at court. ~ Charles Lamb,
948:It is good to live and learn. ~ Miguel de Cervantes,
949:It's a good time to be CM Punk right now. ~ CM Punk,
950:It's an ill wind that blows no good. ~ John Heywood,
951:It's no sin to tell a good story. ~ Steven Heighton,
952:Knowledge isn't always good for you. ~ Rick Riordan,
953:Life is all about having a good time. ~ Miley Cyrus,
954:Life was small but good. (15) ~ Francesca Lia Block,
955:Link purchases with good experiences. ~ Meik Wiking,
956:Looking foolish does the spirit good. ~ John Updike,
957:Never miss a good chance to shut up. ~ Brenda Novak,
958:Never so good as what you don’t see. ~ Stephen King,
959:No good deed goes unpunished, ~ Anne Rivers Siddons,
960:Nothing tastes as good as skinny feels. ~ Kate Moss,
961:Oh. Yeah. That’s good. That’s ~ Catherine Ryan Hyde,
962:One story sounds good until another is told ~ Aesop,
963:Only bad writers think they're good. ~ Harlan Coben,
964:People are too good for this world. ~ Kurt Vonnegut,
965:Peter Bogdanovich is a good friend. ~ Noah Baumbach,
966:Quit stalling with the good bits! ~ Jennifer DeLucy,
967:Risk means 'shit happens' or 'good luck ~ Toba Beta,
968:Satisfied that I was I good shape, ~ Luke Chmilenko,
969:Silence does good to the soul. ~ Saint Therese of Lisieux,
970:Sometimes there is no good choice. ~ Alison Goodman,
971:Son of a good goddamn holy motherfuck. ~ Laura Kaye,
972:The good and the wise lead quiet lives. ~ Euripides,
973:The kid looks good in his first game. ~ Gordie Howe,
974:The only thing that works is a good script! ~ Kajol,
975:There is good and bad in everyone. ~ Paul McCartney,
976:There is no good side to celebrity. ~ Javier Bardem,
977:There is no harm in repeating a good thing. ~ Plato,
978:To a good man nothing that happens is evil. ~ Plato,
979:Today is a good day for war to end. ~ Deepak Chopra,
980:To those who are good (to me), I am good; ~ Lao Tzu,
981:Trust is a good business practice. ~ Jim Blasingame,
982:Water trotted is as good as oates. ~ George Herbert,
983:What's tough is being good every day. ~ Willie Mays,
984:What you need is a good Hoovering. ~ J Edgar Hoover,
985:When I hit one over, I knew I was good. ~ Ray Allen,
986:When I was eleven, I just got good. ~ Bobby Fischer,
987:When people feel good, they look good. ~ Lily James,
988:Why ruin a good story with the truth? ~ Woody Allen,
989:Work hard. Do good. Be incredible! ~ Cheryl Strayed,
990:Work hard. Do good. Be incredible. ~ Cheryl Strayed,
991:You can't kill a good comic book series. ~ Stan Lee,
992:You couldn't expect good times to last. ~ C S Lewis,
993:You feel good in my arms," she said. ~ Grace Draven,
994:A change is as good as a rest. ~ Winston S Churchill,
995:A good impression is lost so quickly. ~ Claude Monet,
996:A good piece of art raises questions. ~ Rebecca Hall,
997:A good reputation is better than fame. ~ Louis Dudek,
998:A good video can make all the difference ~ Brian May,
999:A hard beginnyng makth a good endyng. ~ John Heywood,
1000:All Good Things Comes To He Who Waits ~ Lisa Jackson,
1001:Be a mistress to none, but all good to some. ~ Nelly,
1002:Be good. It'll be a new experience. ~ Susan Andersen,
1003:Being a writer is a good, good thing. ~ Shannon Hale,
1004:Believe there is good in the world. ~ Gautama Buddha,
1005:But nothing seems to do any good. ~ Raymond Chandler,
1006:Collaboration is not an absolute good. ~ Clay Shirky,
1007:Do not go gentle into that good night ~ Dylan Thomas,
1008:Don't let doing enough be good enough. ~ Ron Kaufman,
1009:Do the least harm and the most good. ~ H Jay Dinshah,
1010:Easy makes a good sell for meant-to-be. ~ Sarah Tomp,
1011:Eating vegetables makes me feel good. ~ Joely Fisher,
1012:Every day is a good day when you run. ~ Kevin Nelson,
1013:Everyday should be a good day to die ~ Dave Matthews,
1014:Ex Malo Bounum (good out of evil). ~ Saint Augustine,
1015:Fear's good. It keeps interesting ~ Melina Marchetta,
1016:Good advertising is a dialog with people. ~ Lee Clow,
1017:Good, bad, I'm the guy with the gun ~ Bruce Campbell,
1018:Good days and long nights to ya, sai. ~ Stephen King,
1019:Good fiction creates its own reality. ~ Nora Roberts,
1020:Good God, what did he not remember? ~ Tammara Webber,
1021:Good heavens, ogling was addictive. ~ Meredith Duran,
1022:Good is god, but better carries it. ~ George Herbert,
1023:Good luck lies in odd numbers. ~ William Shakespeare,
1024:Good question,” Littlecloud responded. ~ Erin Hunter,
1025:Good temper is an estate for life. ~ William Hazlitt,
1026:Good things should be praised. ~ William Shakespeare,
1027:Greece is a good place for rebirths. ~ Judith Martin,
1028:Greed in a good cause is still greed. ~ Stephen King,
1029:Happiness is a good that nature sells us. ~ Voltaire,
1030:has been founded on a good beating. ~ Martin Edwards,
1031:Hell is paved with good intentions. ~ Samuel Johnson,
1032:honor and valor that's what good is ~ Soman Chainani,
1033:How good is life, the mere living! ~ Robert Browning,
1034:I am the good shepherd. I know my sheep. ~ Anonymous,
1035:If good happens, good; if bad happens, good. ~ Laozi,
1036:If it's good they'll stop making it. ~ Henry W Bloch,
1037:I guess I'd rather be lucky than good. ~ Mark Martin,
1038:I just want to do really good work. ~ Chaske Spencer,
1039:I like normal, simple, good people. ~ Sandra Bullock,
1040:I’m always good when I’m with you. ~ Stephenie Meyer,
1041:I'm good. Or maybe people just like me. ~ Rick James,
1042:I'm not as good as I want to be. ~ Vladimir Guerrero,
1043:I'm not a very good advice-giver. ~ Juliana Hatfield,
1044:I'm really not that good at Guitar Hero! ~ Aaron Yoo,
1045:I'm so passionate about making good music. ~ Pitbull,
1046:In the motive lies the good or ill. ~ Samuel Johnson,
1047:in to his office, no good luck, Alex, ~ Bob Woodward,
1048:I play any piano with a good tune. ~ Pinetop Perkins,
1049:is it good if a vacume really sucks? ~ Steven Wright,
1050:I think normalization is a good thing. ~ Jamie Dimon,
1051:I try to be a good, diligent actor. ~ Moon Bloodgood,
1052:It’s hard to find good stories now. ~ Seth Dickinson,
1053:I want to become a very good writer. ~ Kellie Martin,
1054:L.A.'s not a good place to grow old. ~ Ozzy Osbourne,
1055:Leaving feels too good, once you leave. ~ John Green,
1056:Make positive effort for the good. ~ Dainin Katagiri,
1057:Many a good man I have seen go under. ~ Walt Whitman,
1058:My alma mater was books, a good library. ~ Malcolm X,
1059:My body is not good for prostrations. ~ Tenzin Palmo,
1060:My team good, we don’t really need a mascot. ~ Drake,
1061:Nerves are good. They keep you alive. ~ Idina Menzel,
1062:Never had ill workeman good tooles. ~ George Herbert,
1063:No good deed goes unpunished- Syn ~ Sherrilyn Kenyon,
1064:Nothing good ever comes of violence. ~ Martin Luther,
1065:Nothing good is ever easy. Or worth it. ~ Maya Banks,
1066:One story is good, till another is told. ~ Anonymous,
1067:Pound my ass, Joe, like a good gay hick. ~ Anonymous,
1068:Put your good where it will do the most! ~ Tom Wolfe,
1069:Read books. They are good for us. ~ Natalie Goldberg,
1070:Really good anything takes timing. ~ John Ney Rieber,
1071:Run from being good. Chase being great. ~ Chip Kelly,
1072:Sometimes it takes just one good man ~ Kate Atkinson,
1073:Sorrow makes us very good or very bad. ~ George Sand,
1074:Squirrelflight would be a good leader, ~ Erin Hunter,
1075:Stars and shadows ain't good to see by. ~ Mark Twain,
1076:Taste is tiring like good company. ~ Francis Picabia,
1077:The gift of a bad man can bring no good. ~ Euripides,
1078:The good hate sin because they love virtue. ~ Horace,
1079:The good that men do lives after them. ~ Ruth Gordon,
1080:The past is a good place for the past. ~ Deb Caletti,
1081:There are not many good roles for women. ~ Eva Green,
1082:There is a way to be good again... ~ Khaled Hosseini,
1083:There's never been a good government. ~ Emma Goldman,
1084:THE SUN FELT good on Cathy’s face. ~ Lindsay McKenna,
1085:Thinking never did anybody any good. ~ Lauren Oliver,
1086:This is a good day to die. Follow me! ~ Sitting Bull,
1087:True love doesn't always feel good. ~ Hayley DiMarco,
1088:...up to no good—and pleased about it. ~ Dean Koontz,
1089:we cannot be prudent without being good. ~ Aristotle,
1090:We can overcome evil with greater good. ~ Laura Bush,
1091:We're lost, but we're making good time. ~ Yogi Berra,
1092:We seize control FOR THE GREATER GOOD. ~ J K Rowling,
1093:When theres love theres good sex. ~ Enrique Iglesias,
1094:Who needs magic when you look this good ~ V E Schwab,
1095:Without evil, how would we know good? ~ Kelli Stuart,
1096:Without good company all dainties ~ Philip Massinger,
1097:Women work a good many miracles… ~ Louisa May Alcott,
1098:Words alone are certain good. ~ William Butler Yeats,
1099:You gonna eat, you should eat good.” From ~ J D Robb,
1100:You have to give as good as you get. ~ Gloria Whelan,
1101:You need to make good health a hobby. ~ Jack LaLanne,
1102:You’re either good, or you’re clever. ~ Mackenzi Lee,
1103:You're only as good as your last pass. ~ Brett Favre,
1104:A bottle of wine was good company. ~ Ernest Hemingway,
1105:A good friend is my nearest relation. ~ Thomas Fuller,
1106:A good home must be made, not bought. ~ Joyce Maynard,
1107:A good mind possesses a kingdom. ~ Seneca the Younger,
1108:A good proof is one that makes us wiser. ~ IU I Manin,
1109:a good reader makes a good book ~ Ralph Waldo Emerson,
1110:A good scare is worth more than good advice. ~ Horace,
1111:A hard beginning maketh a good ending. ~ John Heywood,
1112:Ah, when shall all men's good ~ Alfred Lord Tennyson,
1113:All events come together for the good. ~ Nick Vujicic,
1114:All good animals have secret lives. ~ Kate Bernheimer,
1115:All good art is an indiscretion. ~ Tennessee Williams,
1116:All good lies contained some truth. ~ Cristin Terrill,
1117:All good novelists have bad memories. ~ Graham Greene,
1118:All I was afraid of is saying good-bye. ~ Mitch Albom,
1119:A man is only as good as what he loves. ~ Saul Bellow,
1120:A man’s best friend is a good wife. ~ Thomas A Edison,
1121:Americans are good at making dance music. ~ Ed Simons,
1122:Am I good enough? Yes, in fact I am. ~ Michelle Obama,
1123:Animals are good to think with. ~ Claude Levi Strauss,
1124:A nod's as good as a wink to a blind bat! ~ Eric Idle,
1125:Any good movie is filled with secrets. ~ Mike Nichols,
1126:Anyone can make a good roast chicken. ~ Thomas Keller,
1127:A story is only as good as its villain. ~ Luke Taylor,
1128:Bacon even tastes good in the shower. ~ Robin Bielman,
1129:Bad artists copy. Good artists steal. ~ Pablo Picasso,
1130:Bad weather makes for good photography. ~ Ansel Adams,
1131:Baseball has been very good to me. ~ Roberto Clemente,
1132:Before you think good or evil, who are you? ~ Huineng,
1133:But, you know, all good rock is easy. ~ Courtney Love,
1134:By doing good we become good. ~ Jean Jacques Rousseau,
1135:Civil liberties, good. Lawyers, bad. ~ Richard Belzer,
1136:Compulsions are not good for the soul. ~ Gerald G May,
1137:Confidence and hope do more good than physic. ~ Galen,
1138:Contemporaries cannot be good judges. ~ Italo Calvino,
1139:Daybreak is a good time for decisions. ~ Rick Riordan,
1140:Dmitri clearly gives good . . . blood. ~ Nalini Singh,
1141:Do good work and share it with people. ~ Austin Kleon,
1142:Do not go gentle into that good night. ~ Dylan Thomas,
1143:Everything good proceeds from enthusiasm. ~ Brian Eno,
1144:Everything in New Orleans is a good idea. ~ Bob Dylan,
1145:Evil succeeds when good men do nothing ~ Edmund Burke,
1146:For everything naturally desires good, ~ Peter Kreeft,
1147:For he that once is good, is ever great. ~ Ben Jonson,
1148:God, let me remember all good losers. ~ Carl Sandburg,
1149:Good acting is consistency of performance. ~ Jim Dale,
1150:GOOD BOY, BLAKEY! MAMA LOVES YOUUUUUU! ~ Sarina Bowen,
1151:Good-bye... why am I hemorrhaging ? ~ Boris Pasternak,
1152:Good comedians are great philosophers. ~ Reggie Watts,
1153:Good days. Bad days. God is in all days. ~ Max Lucado,
1154:Good god, people don't do such things! ~ Henrik Ibsen,
1155:Good hope is often beguiled by her own augury. ~ Ovid,
1156:Good is no hermit. It has ever neighbors. ~ Confucius,
1157:Good men nowhere, but good boys at Sparta. ~ Diogenes,
1158:Good morning is a contradiction of terms. ~ Jim Davis,
1159:Good morning, people of the U.N. ~ Muammar al Gaddafi,
1160:Good opinion once lost, is lost forever ~ Jane Austen,
1161:Good questions outrank easy answers. ~ Paul Samuelson,
1162:Good service is a great inchantment. ~ George Herbert,
1163:Good students are good at all things. ~ Marissa Mayer,
1164:Good swimmers at length are drowned. ~ George Herbert,
1165:Good things come to those who initiate. ~ Susan RoAne,
1166:Good to Great by my friend Jim Collins. ~ Dave Ramsey,
1167:Good wombs have borne bad sons. ~ William Shakespeare,
1168:Good writing is lean and confident. ~ William Zinsser,
1169:Humor was a good way to hide the pain. ~ Rick Riordan,
1170:I am always living very good moments. ~ Jose Carreras,
1171:I don't think good films have messages. ~ Julia Leigh,
1172:I don''t wanna be rich, just live good. ~ Patsy Cline,
1173:I have a good ear for languages. ~ Harry Dean Stanton,
1174:I have good legs, and why to hide them? ~ Ivana Trump,
1175:I like pressure. Pressure is good. ~ James Badge Dale,
1176:I make a good living doing what I do. ~ Shane Koyczan,
1177:I'm a talker. I love a good debate. ~ Katherine Heigl,
1178:I may be bad, but I’m perfectly good at it. ~ Rihanna,
1179:I'm good where I am at this moment. ~ Whitney Houston,
1180:I'm not very good at promotion. ~ Ruth Bader Ginsburg,
1181:I'm not very good at sitting still. ~ Scott D Anthony,
1182:I’m trying to feel as good as I can. ~ Thomas Ligotti,
1183:I never got really good at hockey. ~ Gordon Lightfoot,
1184:Is almost a good enough reason for fear? ~ Beth Revis,
1185:It does us all good to unbend sometimes. ~ Mark Twain,
1186:It feels good, but it’s so very wrong. ~ Ryan Holiday,
1187:It feels good to be a part of history. ~ Kevin Durant,
1188:I think good teachers are underpaid. ~ Peter Brimelow,
1189:It is good people who make good places. ~ Anna Sewell,
1190:I try not to question the good things. ~ Cate Edwards,
1191:It's always good to be underestimated. ~ Donald Trump,
1192:It was a pretty good year for predators. ~ Don Henley,
1193:I want to make good deals for America. ~ Donald Trump,
1194:I was just confident my work was good. ~ Bunny Yeager,
1195:Jazz is a good barometer of freedom. ~ Duke Ellington,
1196:Law is order, and good law is good order. ~ Aristotle,
1197:Life was good, one had only to live it. ~ Jorge Amado,
1198:Make us happy and you make us good. ~ Robert Browning,
1199:Men are good but women are magic. ~ Catherine Deneuve,
1200:Murder shoots, I give your ass good seats ~ Lil Wayne,
1201:My ego only needs a good rhythm section ~ Miles Davis,
1202:My name is Rex. I am a Good Dog. ~ Adrian Tchaikovsky,
1203:My partner has to have good sized bones. ~ Macklemore,
1204:No man's credit is as good as his money. ~ John Dewey,
1205:Nothing tastes as good as thin feels. ~ Stephen Covey,
1206:Of a good beginning cometh a good end. ~ John Heywood,
1207:Oh, Gerty, I wasn't meant to be good. ~ Edith Wharton,
1208:One good step breeds another one. ~ Nicole Ari Parker,
1209:Perks are good, but they are not culture. ~ Anonymous,
1210:Ride your cowboy,darling.Make it good. ~ Vivian Arend,
1211:Sanity is madness put to good use. ~ George Santayana,
1212:Seek for good, but expect evil. ~ Miguel de Cervantes,
1213:So, it's good to be here, wherever I am. ~ Bill Hicks,
1214:The good leader carries water for his people. ~ Laozi,
1215:The greatest good on this earth is God ~ Francis Chan,
1216:The knowledge is as good as freedom. ~ Naomi Alderman,
1217:There are no good men in this game. ~ Victoria Schwab,
1218:There's nothing good about being my age. ~ Judi Dench,
1219:The world is finite, harmonious, and good. ~ Plotinus,
1220:They had such a good meet-cute,” I croak. ~ Jenny Han,
1221:To forgive others is to be good to yourself. ~ Buddha,
1222:Too much of a good thing can be wonderful! ~ Mae West,
1223:War gives men good ignoring skills. ~ Neal Stephenson,
1224:War is good business Invest your son ~ Allen Ginsberg,
1225:WAR IS GOOD BUSINESS INVEST YOUR SON’; ~ William Boyd,
1226:Weird is good, strange is bad. ~ Cinda Williams Chima,
1227:whatever you become be good at it ~ Benjamin Franklin,
1228:When things get tough... Make good art. ~ Neil Gaiman,
1229:Who needs magic when you look this good? ~ V E Schwab,
1230:You can't get dressed without good hair. ~ Rachel Zoe,
1231:You got good and bad people everywhere. ~ Suge Knight,
1232:You have to feel good about yourself. ~ Janet Jackson,
1233:You're only as good as your last album. ~ Shane Filan,
1234:You’re really a good girl, poor you. ~ Elena Ferrante,
1235:Youth is a good time to go back to. ~ Jerome K Jerome,
1236:Age has a good mind and sorry shanks. ~ Pietro Aretino,
1237:A good action is preferable to an argument. ~ Voltaire,
1238:A good entrepreneur is a good teacher. ~ Edward D Hess,
1239:A good example is the best sermon. ~ Benjamin Franklin,
1240:A good first impression can work wonders ~ J K Rowling,
1241:A good horse should be seldom spurred. ~ Thomas Fuller,
1242:A good laugh heals a lot of hurts. ~ Madeleine L Engle,
1243:A good laugh is the best pesticide. ~ Vladimir Nabokov,
1244:A good smile is the sunshine of wisdom. ~ Hosea Ballou,
1245:A heart makes a good home for the friend. ~ Yunus Emre,
1246:A jade eates as much as a good horse. ~ George Herbert,
1247:Alcohol kills slowly. Good, I'm in no hurry. ~ Coluche,
1248:A little and good fills the trencher. ~ George Herbert,
1249:A little rebellion is a good thing. ~ Thomas Jefferson,
1250:All good work requires self-revelation. ~ Sidney Lumet,
1251:All I want is good, honest, loyal friends. ~ Aviv Nevo,
1252:All that is good, and true, is lost. ~ Cassandra Clare,
1253:Always" is a good word to believe in. ~ Susan Abulhawa,
1254:A man always looks good in a dark suit. ~ Greg Kinnear,
1255:And learn the luxury of doing good. ~ Oliver Goldsmith,
1256:Anything is good if it's made of chocolate. ~ Jo Brand,
1257:A pissed-off woman was always a good ally. ~ Mark Tufo,
1258:Are you afraid of the good you might do? ~ Victor Hugo,
1259:Baseball been berry berry good to me! ~ Garrett Morris,
1260:Before you think good or evil, who are you? ~ Huineng,
1261:Be willing to get fired for a good idea. ~ Spike Jonze,
1262:Bombs are good. I love bombs."--Iggy ~ James Patterson,
1263:Brain so good could've sworn you went to college ~ T I,
1264:Cakes as good as the coins they cost. ~ Vivek Shanbhag,
1265:Challenge is good for any relationship. ~ Darren Criss,
1266:Cherish the good, learn from the bad ~ Brittany Murphy,
1267:Crisis is Good. Crisis is a Messenger. ~ Bryant McGill,
1268:Demons run when a good man goes to war ~ Steven Moffat,
1269:Drama is something Im good at, I guess. ~ Tye Sheridan,
1270:Economy is essential to all good art. ~ Jerry Seinfeld,
1271:Endless good comes to me in endless ways. ~ Louise Hay,
1272:Enemies gifts are no gifts and do no good. ~ Sophocles,
1273:European good-bye without the cheek ~ Karen McQuestion,
1274:Even good people are obliged to deceive. ~ Greg LeMond,
1275:Every good and perfect gift comes from God ~ Anonymous,
1276:For better to come, good must stand aside. ~ Carl Jung,
1277:Fuck, that's good. That's habit-formin'. ~ Garth Ennis,
1278:Good Artists Copy, Great Artists Steal ~ Pablo Picasso,
1279:Good-bye broadcast, Hello, conversation. ~ Shel Israel,
1280:Good conduct arises out of good doctrine. ~ John Stott,
1281:Good counselors lack no clients. ~ William Shakespeare,
1282:Good, he says, trust your judgement. ~ Uzodinma Iweala,
1283:Good is the mora that makes all sure. ~ George Herbert,
1284:good looking in an adorkable kind of way. ~ Penny Reid,
1285:Good memories are my retirement plan. ~ Atticus Poetry,
1286:Good night and have a pleasant tomorrow. ~ Jane Curtin,
1287:Good or bad is a matter of perspective ~ Michael Scott,
1288:good sense is only a vague concept to me, ~ Lyla Payne,
1289:Good taste is the enemy of creativity. ~ Pablo Picasso,
1290:Good things can be created from bad. ~ Arthur Koestler,
1291:Good things come to those who wait.” I ~ Jennifer Foor,
1292:Good things happen when you meet strangers. ~ Yo Yo Ma,
1293:Good thing you blend.” “I do not blend. ~ Kresley Cole,
1294:Good writing is about telling the truth. ~ Anne Lamott,
1295:Happy 60th Birthday, good buddy. ~ John Walter Bratton,
1296:I adore a moat,’ said Isabel. ‘Good-bye. ~ Henry James,
1297:I am only as good as my children are. ~ Michelle Obama,
1298:I'd like to give divorce a good name. ~ Geraldo Rivera,
1299:I don't do anything I'm not good at. ~ Brenna Yovanoff,
1300:I don't like hockey. I'm just good at it. ~ Brett Hull,
1301:I don't think I was a good comedian. ~ Brigitte Bardot,
1302:I don't think vengeance is much good. ~ Charlie Munger,
1303:I don't wanna get rich - just live good. ~ Patsy Cline,
1304:I feed on good soup, not beautiful language. ~ Moliere,
1305:If I have enough money to eat I'm good. ~ Shia LaBeouf,
1306:If you want the good, you can't give up. ~ Emily Henry,
1307:I like girls with a good sense of humor. ~ Tyler Posey,
1308:I looked good when I sang the end. ~ Maggie Stiefvater,
1309:I love parties. I love a good time. ~ F Murray Abraham,
1310:I'm not too good when exposed to people ~ Maria Semple,
1311:I'm really not good blackmail material. ~ Chris Colfer,
1312:In a good house all is quickly ready. ~ George Herbert,
1313:In any situation, I'm going to be good. ~ James Harden,
1314:I never trusted good-looking boys. ~ Frances McDormand,
1315:I solemnly swear that I'm up to no good. ~ J K Rowling,
1316:Is this a good time to pat your shoulder? ~ Kiera Cass,
1317:It is never a mistake to say good-bye. ~ Kurt Vonnegut,
1318:It's a good world if you don't weaken. ~ Graham Greene,
1319:It's good Mam, you've got a bike ~ John Walter Bratton,
1320:It's good to remember where you've been. ~ Traci Lords,
1321:It's not good fishing before the net. ~ George Herbert,
1322:I've been forgotten by our Good Lord. ~ Jeanne Calment,
1323:I was good at art - always good at art. ~ Robert Barry,
1324:Keep good relations with the Grecians. ~ George W Bush,
1325:laughter is good for the digestion. ~ Patrick Rothfuss,
1326:Life could be so bad to good people. ~ Andrew Peterson,
1327:Live with a quiet expectation of good. ~ Julia Cameron,
1328:Long visits don't make for good friends. ~ J M Coetzee,
1329:Luck is the residue of good planning. ~ David Ignatius,
1330:My health is good; it's my age that's bad. ~ Roy Acuff,
1331:My husband always smells good to me. ~ Jessica Capshaw,
1332:Necessity never made a good bargain  ~ Walter Isaacson,
1333:Never apologise for being the good guy. ~ Ben Monopoli,
1334:Nobody does good to men with impunity. ~ Auguste Rodin,
1335:No good deed goes unpunished, I guess. ~ Richelle Mead,
1336:No, lack of competence is the enemy of good ~ Gene Kim,
1337:No noble man ever hated good wine. ~ Francois Rabelais,
1338:Not all good things come from good people. ~ Toba Beta,
1339:Nothing good ever came easy.” (Garreth) ~ Kresley Cole,
1340:Nothing is ever too good to be true. ~ Michael Faraday,
1341:Nothing's as good as holding on to safety. ~ Euripides,
1342:Nothing will replace good journalism. ~ Alexis Ohanian,
1343:'Perfect' is the enemy of 'good enough'. ~ Meg Whitman,
1344:Ratings don't last. Good journalism does. ~ Dan Rather,
1345:Reading Ehrenreich is good for the soul. ~ Molly Ivins,
1346:Reading is very good. And you can quote me! ~ Stan Lee,
1347:Saying you love someone is a good thing. ~ Esther Earl,
1348:See the good in people and help them. ~ Mahatma Gandhi,
1349:she gave her a good clout to the ear. ~ Kate DiCamillo,
1350:She was too smart for his own good. ~ Paolo Bacigalupi,
1351:Simplicity, wit, and good typography. ~ Michael Bierut,
1352:Something good is just about to happen. ~ Rhonda Byrne,
1353:Sometimes a good girl needs to be bad. ~ Katie McGarry,
1354:Sometimes, I'm too smart for my own good. ~ Dee Snider,
1355:Spread good energy. Pay it forward! ~ Brittany Maynard,
1356:...Suddenly normal wasn't good enough. ~ Steven Kotler,
1357:That's good. Go on, read some more. ~ Warren G Harding,
1358:The good men will come, when your whole ~ Kenya Wright,
1359:The good teams are good at what they do. ~ Brett Favre,
1360:There are no good men, only good monsters. ~ Anonymous,
1361:There are so many good venues in Chicago. ~ Lee DeWyze,
1362:There is a good deal in a man's mode of eating. ~ Ovid,
1363:There is no good time in which to die, ~ Louis L Amour,
1364:There is only good art and mediocre art. ~ Oscar Wilde,
1365:There’s nothing like a good cup of tea. ~ Steven Gould,
1366:The truth is I'm not good at enjoying life. ~ Amy Chua,
1367:The usual question... GOOD or WICKED? ~ Danielle Paige,
1368:The world eats good men for breakfast. ~ Mark Lawrence,
1369:To be Guile is to be great but not good. ~ Brent Weeks,
1370:To fail to do good is as bad as doing harm. ~ Plutarch,
1371:To give good colour to his acts against you; ~ Moli re,
1372:To keep up as good a cuisine as your father. ~ Juvenal,
1373:To read makes our speaking English good. ~ Joss Whedon,
1374:True thinking brings a good life! ~ Mehmet Murat ildan,
1375:Trust is good, but control is better. ~ Vladimir Lenin,
1376:We are all guilty of the good we did not do ~ Voltaire,
1377:We can influence people for bad or good. ~ Johnny Hunt,
1378:We must strive to become good ancestors. ~ Ralph Nader,
1379:What, eBay isn't good enough for us? ~ James Patterson,
1380:What good is love if you don't show it? ~ Leylah Attar,
1381:What is good is always being destroyed ~ D W Winnicott,
1382:When you work hard, good things happen ~ Allen Iverson,
1383:Why do bad things happen to good people? ~ Mary C Neal,
1384:Will you come down and kiss me good night? ~ Anais Nin,
1385:Will you come down and kiss me good night? ~ Ana s Nin,
1386:You are only as good as your team. ~ Dominique Wilkins,
1387:You cant take good health for granted. ~ Jack Osbourne,
1388:You don't get that good by doing nothing. ~ Emma Mills,
1389:You only live once, so live a good life! ~ Shane Filan,
1390:You're only as good as the people you hire. ~ Ray Kroc,
1391:A confession: I am not a good friend. ~ Victoria Schwab,
1392:Acorns were good until bread was found. ~ Francis Bacon,
1393:Active evil is better than passive good ~ William Blake,
1394:A girl in love will do a good deal. ~ Elizabeth Gaskell,
1395:A good conscience is a continual feast. ~ Francis Bacon,
1396:A good name is better than precious ointment. ~ Solomon,
1397:A good poem about failure is a success. ~ Philip Larkin,
1398:A good queen was a well-informed queen. ~ Marissa Meyer,
1399:A good question has many answers. ~ John Paul Caponigro,
1400:A good quote is worth a thousand words. ~ Jonathan King,
1401:A good threat is worth a thousand tests. ~ Boris Beizer,
1402:A good title is a work of a genius! ~ E Haldeman Julius,
1403:A little revolution is a good thing. ~ Thomas Jefferson,
1404:All good things must come to an end. ~ Geoffrey Chaucer,
1405:All really good writers use fragments. ~ Priscilla Long,
1406:and take good care of it.” “Henri’s neck ~ Charles Todd,
1407:A page of good prose remains invincible. ~ John Cheever,
1408:A rap pro, do a show, good to go, also ~ Big Daddy Kane,
1409:Attitude is everything, so pick a good one ~ Wayne Dyer,
1410:Bad people very often do one good thing. ~ Emma Forrest,
1411:Be a good animal,true to your instincts. ~ D H Lawrence,
1412:Being a good example teaches others to be good. ~ Aesop,
1413:Blind faith isn't always a good thing. ~ Heather Graham,
1414:Brag is good dog, holdfast is better! ~ Charles Dickens,
1415:Brandy and water spoils two good things. ~ Charles Lamb,
1416:Can I, just one time, play the good guy? ~ Clancy Brown,
1417:Cycling can be lonely, but in a good way. ~ David Byrne,
1418:Damn it feels good to see people up on it. ~ Biz Markie,
1419:Delusive hope still points to distant good. ~ Euripides,
1420:Demons run when a good man goes to war. ~ Steven Moffat,
1421:Diligence is the mother of good luck  ~ Walter Isaacson,
1422:Divorce has been very, very good to me. ~ Rush Limbaugh,
1423:Do good: we will meet one another there. ~ Pope Francis,
1424:Don't look back unless it's a good view. ~ Tupac Shakur,
1425:Do what thy Master tells thee; it is good. ~ Ptah-hotep,
1426:Even chitlins smell good to a starving man. ~ Greg Iles,
1427:Everybody needs some good sketch comedy. ~ Bob Odenkirk,
1428:Every day above earth is a good day. ~ Ernest Hemingway,
1429:Every good painter paints what he is. ~ Jackson Pollock,
1430:. . . everywhere a good and a bad book ~ Thomas Carlyle,
1431:Evil prevails when good men fail to act. ~ Edmund Burke,
1432:Find the Good and Praise it" by Alex Haley ~ Alex Haley,
1433:Forgive because it makes you feel good. ~ Deepak Chopra,
1434:Forrest Tucker. Not very good. The other ~ Stephen King,
1435:Friends are good,--good, if well chosen. ~ Daniel Defoe,
1436:God is always good and I am always loved. ~ Ann Voskamp,
1437:God is good all the time. Every time. ~ Russell Wilson,
1438:Good artists copy, great artists steal. ~ Pablo Picasso,
1439:Good artists copy; great artists steal. ~ Pablo Picasso,
1440:Good, bad, I’m the one with the gun. ~ Sherrilyn Kenyon,
1441:Good cheer is no hindrance to a good life. ~ Aristippus,
1442:Good hearts don't leave scars like that. ~ Tomi Adeyemi,
1443:Good-humor is always a success. ~ Johann Kaspar Lavater,
1444:Good news from heaven the angels bring, ~ Martin Luther,
1445:Good plays drive bad playgoers crazy. ~ Brooks Atkinson,
1446:Good talkers are only found in Paris. ~ Francois Villon,
1447:Good taste rejects excessive nicety. ~ Francois Fenelon,
1448:Good teaching comes from good people. ~ Parker J Palmer,
1449:Good Thinking Increases Your Potential ~ John C Maxwell,
1450:Good thoughts not delivered mean squat. ~ Ken Blanchard,
1451:Good wishes alone will not ensure peace. ~ Alfred Nobel,
1452:Happiness even makes the wicked good. ~ Alexandre Dumas,
1453:He is a perpetual fountain of good sense. ~ John Dryden,
1454:He is not good; he is just good-natured ~ Anton Chekhov,
1455:Hell, I guess it’s a good day to die. ~ Andrew Peterson,
1456:Humor is the good natured side of a truth. ~ Mark Twain,
1457:I can be a good friend, or a bad enemy. ~ Richelle Mead,
1458:Ideas are only as good as their execution ~ Tulsi Tanti,
1459:I don't think good and evil are polarized. ~ Sam Mendes,
1460:I guess a good man IS hard to find! ~ Flannery O Connor,
1461:I have some good stories yet to tell. ~ Fred Saberhagen,
1462:I knew salesmen, they made good murderers. ~ Iain Pears,
1463:I'm good at disguising my feelings. ~ Michelle Pfeiffer,
1464:I'm more than just delectable good looks. ~ Chloe Neill,
1465:I’m not bossy. I just have good ideas, ~ Rosalind James,
1466:I'm not good at talking about myself. ~ Suzanne Collins,
1467:I'm quite good at leaning against a bar. ~ Daniel Craig,
1468:I never miss a good chance to shut up ~ James Patterson,
1469:Inhibition is no good provider for a needy man ~ Hesiod,
1470:In love as in art, good technique helps. ~ Mason Cooley,
1471:Intention, good or bad, is not enough. ~ John Steinbeck,
1472:In the end, the work shows if you're good. ~ Scott Caan,
1473:In war, good guys always become bad guys. ~ Howard Zinn,
1474:I solemnly swear that I am up to no good. ~ J K Rowling,
1475:Is that my voice? Good Lord. I sound sexy. ~ Penny Reid,
1476:I think good things come to good people. ~ Derrick Rose,
1477:It is not good to wake a sleeping lion. ~ Philip Sidney,
1478:It made him angry, and angry was good. ~ Richard C Hale,
1479:It's good to know where you've come from. ~ David Slade,
1480:I've had a lot of good people in my life. ~ Miley Cyrus,
1481:Living Untroubled by Good or Bad Fortune ~ Wayne W Dyer,
1482:Love has nothing to do with good reasons. ~ Henry James,
1483:Mathematics is the only good metaphysics. ~ Lord Kelvin,
1484:maybe the bad boys aren’t good enough for you ~ R H Sin,
1485:moment,” Dad repeated. “Good night, guys. ~ R J Palacio,
1486:My life is okay, my life is pretty good. ~ Shia LaBeouf,
1487:Never let a good crisis go to waste ~ Winston Churchill,
1488:never the way it seems—all good, all bad. ~ Donna Tartt,
1489:Ninety-five percent of celebrity is good. ~ Kevin Bacon,
1490:Nobody ever looked up and saw a good shot. ~ Don Herold,
1491:Nobody looks good with brown lipstick on. ~ Frank Zappa,
1492:No house is ugly with a good view! ~ Mehmet Murat ildan,
1493:Nothing can be comparable to good health ~ Choi Hong Hi,
1494:Nothing prevents boredom like a good book. ~ Dav Pilkey,
1495:Only good questions deserve good answers. ~ Oscar Wilde,
1496:Plot and plan like all good generals. ~ E A Bucchianeri,
1497:Royalty does good and is badly spoken of. ~ Antisthenes,
1498:Share the way by being a good example. ~ Frederick Lenz,
1499:Should I get married? Should I be good? ~ Gregory Corso,
1500:Something this good was worth dying for. ~ Kayla Krantz,

IN CHAPTERS [150/3439]



1524 Integral Yoga
  727 Poetry
  212 Occultism
  206 Philosophy
  136 Christianity
  115 Fiction
  107 Yoga
   72 Mysticism
   70 Psychology
   32 Philsophy
   25 Hinduism
   22 Education
   16 Kabbalah
   14 Mythology
   13 Theosophy
   12 Science
   12 Integral Theory
   10 Sufism
   10 Buddhism
   7 Cybernetics
   6 Baha i Faith
   2 Zen
   1 Thelema
   1 Taoism
   1 Alchemy


1046 The Mother
  683 Satprem
  438 Sri Aurobindo
  264 Nolini Kanta Gupta
  109 William Wordsworth
   88 Aleister Crowley
   86 Walt Whitman
   72 Carl Jung
   68 H P Lovecraft
   66 Friedrich Nietzsche
   57 James George Frazer
   56 Sri Ramakrishna
   55 William Butler Yeats
   53 Percy Bysshe Shelley
   50 Robert Browning
   48 Plotinus
   42 John Keats
   37 Johann Wolfgang von Goethe
   34 Saint Augustine of Hippo
   32 Ralph Waldo Emerson
   31 Saint Teresa of Avila
   28 Aldous Huxley
   27 Swami Vivekananda
   27 Pierre Teilhard de Chardin
   25 A B Purani
   24 Saint John of Climacus
   24 Anonymous
   22 Swami Krishnananda
   22 Friedrich Schiller
   19 Franz Bardon
   17 Rudolf Steiner
   17 Lucretius
   16 Rabindranath Tagore
   16 Rabbi Moses Luzzatto
   15 Vyasa
   13 Jorge Luis Borges
   12 Plato
   12 Aristotle
   11 Nirodbaran
   11 Edgar Allan Poe
   9 Ovid
   9 Li Bai
   9 George Van Vrekhem
   7 Norbert Wiener
   7 Jalaluddin Rumi
   7 Henry David Thoreau
   7 Baha u llah
   6 Sri Ramana Maharshi
   6 Jordan Peterson
   5 Thubten Chodron
   5 Swami Sivananda Saraswati
   5 Patanjali
   5 Joseph Campbell
   5 Bokar Rinpoche
   5 Al-Ghazali
   4 Solomon ibn Gabirol
   4 Paul Richard
   4 Lewis Carroll
   4 Ibn Arabi
   4 Alice Bailey
   3 Saint John of the Cross
   3 Saint Francis of Assisi
   3 Ramprasad
   3 Rainer Maria Rilke
   3 Jetsun Milarepa
   3 Jacopone da Todi
   3 Hsuan Chueh of Yung Chia
   3 Hafiz
   2 William Blake
   2 Symeon the New Theologian
   2 Omar Khayyam
   2 Mirabai
   2 Mechthild of Magdeburg
   2 Mahendranath Gupta
   2 Ken Wilber
   2 Kabir
   2 Jorge Luis Borges
   2 Jayadeva
   2 Genpo Roshi
   2 Farid ud-Din Attar


  109 Wordsworth - Poems
   78 Whitman - Poems
   72 The Synthesis Of Yoga
   72 Agenda Vol 10
   68 Lovecraft - Poems
   62 Magick Without Tears
   61 On Thoughts And Aphorisms
   59 Agenda Vol 01
   57 The Golden Bough
   56 Collected Works of Nolini Kanta Gupta - Vol 03
   56 Agenda Vol 13
   56 Agenda Vol 08
   55 Yeats - Poems
   55 Thus Spoke Zarathustra
   55 The Gospel of Sri Ramakrishna
   54 Questions And Answers 1957-1958
   53 Shelley - Poems
   50 Browning - Poems
   50 Agenda Vol 09
   50 Agenda Vol 06
   50 Agenda Vol 03
   49 Agenda Vol 12
   48 Agenda Vol 11
   47 Questions And Answers 1950-1951
   47 Agenda Vol 04
   46 Collected Works of Nolini Kanta Gupta - Vol 07
   46 Agenda Vol 02
   45 Collected Works of Nolini Kanta Gupta - Vol 04
   42 Keats - Poems
   42 Collected Works of Nolini Kanta Gupta - Vol 01
   41 Letters On Yoga IV
   40 Questions And Answers 1953
   40 Agenda Vol 05
   36 Essays In Philosophy And Yoga
   34 Questions And Answers 1955
   34 Questions And Answers 1954
   34 Letters On Yoga II
   33 Agenda Vol 07
   32 Questions And Answers 1956
   32 Emerson - Poems
   30 Collected Works of Nolini Kanta Gupta - Vol 05
   29 Words Of Long Ago
   29 Mysterium Coniunctionis
   28 The Perennial Philosophy
   27 The Life Divine
   27 Liber ABA
   26 The Bible
   26 Collected Works of Nolini Kanta Gupta - Vol 02
   25 Evening Talks With Sri Aurobindo
   24 The Ladder of Divine Ascent
   23 Prayers And Meditations
   23 On Education
   23 Essays On The Gita
   22 The Study and Practice of Yoga
   22 The Divine Comedy
   22 Schiller - Poems
   22 City of God
   21 Savitri
   21 Record of Yoga
   20 Faust
   18 The Way of Perfection
   18 Questions And Answers 1929-1931
   17 Words Of The Mother II
   17 The Practice of Psycho therapy
   17 Of The Nature Of Things
   17 Goethe - Poems
   16 Tagore - Poems
   16 General Principles of Kabbalah
   16 Collected Poems
   15 Vishnu Purana
   15 The Human Cycle
   15 Plotinus - Complete Works Vol 01
   15 Letters On Yoga III
   14 On the Way to Supermanhood
   14 Letters On Poetry And Art
   13 The Confessions of Saint Augustine
   13 The Archetypes and the Collective Unconscious
   13 Sri Aurobindo or the Adventure of Consciousness
   13 Some Answers From The Mother
   13 Plotinus - Complete Works Vol 04
   13 Aion
   12 Talks
   12 Poetics
   12 Essays Divine And Human
   12 Collected Works of Nolini Kanta Gupta - Vol 08
   11 Twilight of the Idols
   11 Twelve Years With Sri Aurobindo
   11 Plotinus - Complete Works Vol 02
   11 Labyrinths
   11 Bhakti-Yoga
   10 The Practice of Magical Evocation
   10 The Phenomenon of Man
   10 The Interior Castle or The Mansions
   10 Raja-Yoga
   10 Poe - Poems
   10 Letters On Yoga I
   9 The Secret Of The Veda
   9 Theosophy
   9 Preparing for the Miraculous
   9 Plotinus - Complete Works Vol 03
   9 Metamorphoses
   9 Li Bai - Poems
   9 Initiation Into Hermetics
   8 Vedic and Philological Studies
   8 The Problems of Philosophy
   8 The Mother With Letters On The Mother
   8 The Future of Man
   8 Isha Upanishad
   8 Dark Night of the Soul
   8 5.1.01 - Ilion
   7 Walden
   7 Song of Myself
   7 Knowledge of the Higher Worlds
   7 Kena and Other Upanishads
   7 Hymns to the Mystic Fire
   7 Cybernetics
   6 The Secret Doctrine
   6 Maps of Meaning
   6 Anonymous - Poems
   5 Words Of The Mother III
   5 The Red Book Liber Novus
   5 The Hero with a Thousand Faces
   5 The Blue Cliff Records
   5 The Alchemy of Happiness
   5 Tara - The Feminine Divine
   5 Patanjali Yoga Sutras
   5 Hymn of the Universe
   5 How to Free Your Mind - Tara the Liberator
   5 Collected Works of Nolini Kanta Gupta - Vol 06
   5 A Garden of Pomegranates - An Outline of the Qabalah
   4 The 7 Habits of Highly Effective People
   4 Rumi - Poems
   4 Let Me Explain
   4 A Treatise on Cosmic Fire
   4 Arabi - Poems
   4 Alice in Wonderland
   3 Writings In Bengali and Sanskrit
   3 The Tibetan Yogas of Dream and Sleep
   3 The Lotus Sutra
   3 The Book of Certitude
   3 Rilke - Poems
   3 Milarepa - Poems
   3 Beating the Cloth Drum Letters of Zen Master Hakuin
   3 Amrita Gita
   2 The Zen Teaching of Bodhidharma
   2 Symposium
   2 Sex Ecology Spirituality
   2 Selected Fictions
   2 Hafiz - Poems
   2 God Exists
   2 Borges - Poems
   2 Advanced Dungeons and Dragons 2E


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  A great and solemn good riddance to all our barbarous solemnities.
  Thus had we mused in the heart of our ancient forest while we were still hesitating between unlikely flakes of gold and a civilization that seemed to us quite toxic and obsolete, however mathematical. But other mathematics were flowing through our veins, an equation as yet unformed between this mammoth world and a little point replete with a light air and immense forebodings.

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The mystic forces are not only of immense potency but of a definite moral disposition and character, that is to say, they are of immense potency either for good or for evil. They are not mechanical and amoral forces like those that physical sciences deal with; they are forces of consciousness and they are conscious forces, they act with an aim and a purpose. The mystic forces are forces either of light or of darkness, either Divine or Titanic. And it is most often the powers of darkness that the naturally ignorant consciousness of man contacts when it seeks to cross the borderline without training or guidance, by the sheer arrogant self-sufficiency of mental scientific reason.
   Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitelyto stretch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The duty of life consists, it is said, in the repaying of three debts which every man contracts as soon as he takes birth upon earth the debt to the Gods, to Men and to the Ancestors. This threefold debt or duty has, in other terms, reference to the three fields or domains wherein an embodied being lives and moves and to which he must adjust and react rightly -if he is to secure for his life an integral fulfilment. These are the family, society and the world and beyond-world. The Gods are the Powers that rule the world and beyond, they are the forms and forces of the One Spirit underlying the universe, the varied expressions of divine Truth and Reality: To worship the Gods, to do one's duty by them, means to come into contact and to be unitedin being, consciousness and activitywith the universal and spiritual existence, which is the supreme end and purpose of human life. The seconda more circumscribed fieldis the society to which one belongs, the particular group of humanity in which he functions as a limb. The service to society or good citizenship entails the worship of humanity, of Man as a god. Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the ethic of an ideal life.
   From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round result.
  --
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
   VII. The Cosmic and the Transcendental
  --
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
   Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a trenchant distinction between the cosmic and the transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  A good many attri butions in other symbolic areas, I feel are subject to the same criticism. The Egyptian Gods have been used with a good deal of carelessness, and without sufficient explanation of motives in assigning them as I did. In a recent edition of Crowley's masterpiece Liber 777 (which au fond is less a reflection of Crowley's mind as a recent critic claimed than a tabulation of some of the material given piecemeal in the Golden Dawn knowledge lectures), he gives for the first time brief explanations of the motives for his attri butions. I too should have been far more explicit in the explanations I used in the case of some of the Gods whose names were used many times, most inadequately, where several paths were concerned. While it is true that the religious coloring of the Egyptian Gods differed from time to time during Egypt's turbulent history, nonetheless a word or two about just that one single point could have served a useful purpose.
  Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular religious faith. This goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this statement, that cannot be helped. The day of most contemporary faiths is over; they have been more of a curse than a boon to mankind. Nothing that I say here, however, should reflect on the peoples concerned, those who accept these religions. They are merely unfortunate. The religion itself is worn out and indeed is dying.
  --
  All sorts of books have been written on the Qabalah, some poor, some few others extremely good. But I came to feel the need for what might be called a sort of Berlitz handbook, a concise but comprehensive introduction, studded with diagrams and tables of easily understood definitions and correspondences to simplify the student's grasp of so complicated and abstruse a subject.
  During a short retirement in North Devon in 1931, I began to amalgamate my notes. It was out of these that A Garden of Pomegranates gradually emerged. I unashamedly admit that my book contains many direct plagiarisms from Crowley, Waite, Eliphas Levi, and D. H. Lawrence. I had incorporated numerous fragments from their works into my notebooks without citing individual references to the various sources from which I condensed my notes.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  could move useful loads horizontally; wood made good rafts for transporting
  humans but not for floating heavy cargoes. Thus the high tensile strength of wood,

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
   As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
  --
   Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
   Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
  --
   "O Mother," he would constantly pray, "I have taken refuge in Thee. Teach me what to do and what to say. Thy will is paramount everywhere and is for the good of Thy children. Merge my will in Thy will and make me Thy instrument."
   His visions became deeper and more intimate. He no longer had to meditate to behold the Divine Mother. Even while retaining consciousness of the outer world, he would see Her as tangibly as the temples, the trees, the river, and the men around him.
  --
   But in a few months his health showed improvement, and he recovered to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now twenty-three years old. A wife would bring him back to earth. And she was delighted when her son welcomed her suggestion. Perhaps he saw in it the finger of God.
   Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
  --
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
   Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
   from this height to the valleys of normal life. They live and move in the world for the welfare of mankind. They are invested with a supreme spiritual power. A divine glory shines through them.
  --
   His body would not have survived but for the kindly attention of a monk who happened to be at Dakshineswar at that time and who somehow realized that for the good of humanity Sri Ramakrishna's body must be preserved. He tried various means, even physical violence, to recall the fleeing soul to the prison-house of the body, and during the resultant fleeting moments of consciousness he would push a few morsels of food down Sri Ramakrishna's throat. Presently Sri Ramakrishna received the command of the Divine Mother to remain on the threshold of relative consciousness. Soon there-after after he was afflicted with a serious attack of dysentery. Day and night the pain tortured him, and his mind gradually came down to the physical plane.
   --- COMPANY OF HOLY MEN AND DEVOTEES
  --
   Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
   The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
  --
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
   --- PILGRIMAGE
  --
   Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
   By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
  --
   The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
   By far the ablest leader of the Brahmo movement was Keshab Chandra Sen (1838-1884). Unlike Raja Rammohan Roy and Devendranath Tagore, Keshab was born of a middle-class Bengali family and had been brought up in an English school. He did not know Sanskrit and very soon broke away from the popular Hindu religion. Even at an early age he came under the spell of Christ and professed to have experienced the special favour of John the Baptist, Christ, and St. Paul. When he strove to introduce Christ to the Brahmo Samaj, a rupture became inevitable with Devendranath. In 1868 Keshab broke with the older leader and founded the Brahmo Samaj of India, Devendra retaining leadership of the first Brahmo Samaj, now called the Adi Samaj.
  --
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
   Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other frequently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever the Master was in the temple at the time of divine service, Keshab would request him to speak to the congregation. And Keshab would visit the saint, in his turn, with offerings of flowers and fruits.
  --
   But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. 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. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
   To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
  --
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
  --
   Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
   The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.
  --
   One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
   --- BEGINNING OF HIS ILLNESS
  --
   Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.
   Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
         Deliver us from good and Evil!
       That Mine as Thine be the Crown of the Kingdom,
  --
     good.
    But no man is strong enough to have no interest.
  --
     and only therefore, life is good.
                   [54]
  --
    Dreams are without proportion, without good
     sense, without truth; so also is consciousness.
  --
    Save me from Evil and from good!
    That Thy one crown of all the Ten.
  --
    And yet doubt is a good servant but a bad master; a
     perfect mistress, but a nagging wife.
  --
     good, All Wise....The stars are but sparks from
     the forges of My smiths...."
  --
     good evidence that fate was "bloody bad".
                  [128]
  --
   Paragraph 3 is a comment in the same tone of rough good nature. The word
  Zelator is used because the Zelator of the A.'.A.'. has to pass an examination
  --
    Spring beans and strawberries are in: goodbye to the
     oyster!
  --
     of all good sense.
    With this gift a man can spend his seventy years in
  --
    These then proclaim "The good Law" unto mankind.
    These preach renunciation, "virtue", cowardice in
  --
    disheartens modern thinkers, as a good enough reason for
    existence.
  --
  He, Spirit; Yod, Fire; Mem, Water. But the order is not good;
  Lamed is not satisfactory for Earth, and Yod too spiritualised a
  --
     The moral of the chapter is, that it is no good trying
    to teach people who need to be taught.
  --
     (But note that a good Qabalist cannot err. "In Him
    all is right." 89 is Body-that which annoys-and
  --
     vanity on earth, except the love of a good woman,
     and that good woman LAYLAH. And I testify
     that in heaven all is vanity (for I have journeyed
  --
     It is a good title for the last chapter of this book, and
    it also symbolises the eventual coming out into the light

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  --------------------
  --
  The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
  --
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also tended to remove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.
   This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people supposed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  variety of goods, nearly all imported from France, large gardens
  for flowers, vegetables and fruits, a dairy, a bakery, etc., etc.! -
  --
  the same time. His goodwill is beyond all praise. Finally, it all
  ended quite well, considering the difficult circumstances. But

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is good sometimes to look backwards for a confirmation of
  the progress made, but only if it is used as a lever to encourage
  --
  To understand is good, but to will is better.
  Self-love is the great obstacle.
  --
  True greatness, true superiority lies in kindness and goodwill.
  I trust that X is not truly provoking. I would not like it at
  --
  Is it good to talk about one's experiences, as in the above
  conversation?
  --
  I find your answer quite good. But X is quite free to expect more
  help from an invisible and silent Mother (who never contradicts
  --
  It is good, it is indispensable that you should think that the work
  will take only 30 days; otherwise it would extend over more than
  --
  But I want it to be good rather than quick.
  I pray to Mother that there may be no unforeseen delays.
  --
  hope of closing them at all. They keep closed through goodwill, I
  suppose, but this goodwill would certainly not stand any strong
  gust of wind!
  --
  What can we do? He is a good and regular worker, isn't he? I
  hope this new marriage will not make him irregular.
  --
  know nothing, I can do nothing, I am good for nothing.
  Having recognised this, I have lost all joy in action.
  --
  himself peace and goodwill, will in a way impose on others
  at least something of his peace and goodwill, whereas scorn,
  irritability and anger will arouse similar movements in others.
  --
  is not above reproach. The good materials get spoiled
  under a pile of useless things, because one cannot take
  --
  If only the good materials had been kept, it would
  have been easier to take care of them. Am I right, Sweet
  --
  enough room to keep things in order and separate, the good
  things on one side and the bad on the other, it is better to get rid
  --
  will see that there were good grounds for the first suggestion, whereas the second one was importunate. How can
  one distinguish between these two types of suggestions?
  --
  What you did was good, in principle at least, for really so much
  depends on one's choice of words and tone of voice.
  --
  very good. If he doesn't, I shall keep silent, without arguing, and let him do as he likes. Is this attitude correct?
  No, it is not correct - and I see that you have not understood the
  --
  questions. If the thing is right and good, one should do it. If not,
  one should refrain from doing it.
  --
  thing is good or not, because my vision is limited.
  I never said that you should be the judge. I agree to be the judge
  --
  whether a thing is right and good, unless one can see the law of
  Truth behind things.
  --
  words that good work gets done.
  In any event, calm and patience are absolutely necessary -
  --
  It is very good, my child; I was quite sure that it would end this
  way, for I know the goodness of your heart.
  My blessings are with you.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is good to observe yourself in order to see your weaknesses
  and be able to correct them.
  --
  nothing to do with her and it is not good to talk about
  these things to people because they cannot do anything
  --
  Your reply to the doctor was very good and you are perfectly
  right. One should never talk about others - it is always useless
  --
  the good and the bad are mixed together. It is very useful to
  see one's faults and weaknesses clearly, but one should not see
  --
  be aware of what is good and true in the nature and give it all
  one's attention, so that this good and true side can grow and
  ultimately absorb the rest and transform the nature.
  --
  naughty things to tell You. If there is something good, it
  Series Three - To "My little smile"
  --
  thing I can call good.
  Today I was sad all day, I could not smile. You will
  --
  only what is good will remain.
  25 December 1932
  --
  is good will remain."
  You wrote this one day in my notebook. But all the
  --
  disappeared. Perhaps they are all good! And perhaps this
  revolt, discontent, discouragement and bad temper are
  --
  is good will remain. "
  Mother, I know that You will not like all these things
  --
  still cannot be good, what is to be done? Yes, I know I
  am not what I was before.
  --
  that in order to become happy and good, I must want it
  with all my will and to work as before, I have started to
  --
  them, etc. It will be a very good exercise in French and at the
  same time will create a further intimacy between us.
  --
  Well, it is a success! It is a good account with hardly any mistakes, and I am glad to know exactly how you spent your day.
  It will be good to continue like this.
  14 January 1933
  --
  This is good, my little smile; balance of the being is based upon
  regular work.
  --
  Don't you think it would be a good idea for you to take a little
  rest? That is, either take a full day's rest or else work two hours
  --
  do the ironing? It is good that you are learning.
  21 June 1933
  --
  It is not good - you will quickly spoil your eyesight, and that
  would be the end of your beautiful embroideries. The nerves
  --
  Mother, is it good or bad not to be able to speak like
  that? I want to know, because if it is not good I don't
  want it; I will go on speaking as before.
  It is very good to remain silent and concentrated in your aspiration; and I am sure that if you keep a deep affection for X in your
  heart, she will feel it and will no longer be sad. But, of course,
  --
  you, it will be very good.
  28 November 1933
  --
  made by someone else, my pride received a good hard
  blow. Isn't that true? (Mother, here I recall a sentence I
  --
  I don't think it would be good to dye it again. It would become too dark. But we can take the irregularities as movements
  of water and underline them with a fine gold thread; then it will
  --
  I find that I have lost everything. All that was good
  in me, all is lost. Previously I always felt that all I did

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
  --
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  very good and peaceful creatures, but very sensitive - unusually
  sensitive perhaps - (of this I am not sure as I have not followed
  --
  not be good for Tej to let him move freely in a pasture for some
  time, so that he may have air, sun and movement without doing

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension.
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  --
   the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine
  Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  music lesson, the good things that were developing in me
  have been broken to pieces. Is it true?
  --
  that it is your good and your good alone that I want. I want
  to make you a strong and conscious man who is master of
  --
  the highest good for the loved one. This is the love that I have
  and want to have for you.
  --
  Very good - then you must acquire energy, and after all, it is
  not so difficult, especially here where you are as if bathed in a
  --
  I don't think it would be good for you to live completely retired
  and turned in on yourself. The whole thing is to choose your
  --
  presence is good. You should judge things in the light of this
  rule. You will see that it will help you to protect yourself from
  --
  you go and work, and never mind whether you are in a good or
  a bad mood! That is of no interest at all."
  --
  you are in a good or a bad mood.
  I am telling you these things with all my affection, and I
  --
  energetic, courageous, enduring and always good-tempered. I
  have no doubt that you can acquire these qualities.
  --
  in your material life will you be able to have good health.
  Love from your mother.
  --
  now and then it is good that I remind you that you are free and
  that it is for you to make the decision; that's all.
  --
  the good influences and reject persistently the bad ones.
  Love from your mother.
  --
  poem is very good. But when you try to write every day, it
  becomes more and more mental and you lose contact with the
  --
  be? I understand your difficulties and I know your goodwill;
  I know that you want to do well, that you want to conquer,
  --
  Yes, it is good to stay in my arms; there you will find the peace
  you aspire for so much, and also a repose from which the true

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   the Divine is the one thing needful and it includes or leads up to all the rest; towards this sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all necessary form and manifestation, will be added.
  The synthesis we propose cannot, then, be arrived at either by combination in mass or by successive practice. It must therefore be effected by neglecting the forms and outsides of the

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  comparison with it,' for it is 'horrible and awful to the spirit.'6 A good deal of
  literature on the former Night existed in the time of St. John of the Cross and he
  --
  sensual part have their strength and root in the spirit, where all habits, both good
  and bad, are brought into subjection, and thus, until these are purged, the

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is good to be above all enjoyments the world can give, but
  why accept to be hurt by it?
  --
  That's good. You are indeed always my child and I expect you to
  become even more a good child who will be able to tell me in all
  sincerity and truth: "I love You and I am Yours for all eternity."
  --
  is no good telling someone, "You have such and such a fault",
  if it does not help him to correct it.
  --
  That's very good, but if you were to add to this the idea that I
  know you and love you better than you yourself do and that I
  know better than you what is good for you - then that would
  be perfect.
  --
  On the contrary, it is good to let me know immediately.
  Nothing is better than a confession for opening the closed doors.
  --
  All my good intentions, since my childhood, have been
  of no worth. My nature is just what it was when I was a
  --
  think anything good about him.
  VII
  --
  It is good to be confident and to have a living and steady faith.
  But in the matter of the adverse forces, it is good to be always
  vigilant and sincere.
  --
  Sweet Mother, if my company is not good for others,
  should I not dissociate myself from everyone?
  --
  Of course, this shows very good feelings. But a certain amount
  of knowledge must be added to these sentiments. For, to communicate peace and joy to others is not so easy, and unless one
  --
  insensible to their suffering, but what's the good of this
  feeling if I cannot come to their aid in their suffering?
  --
  It is very good to control one's anger. Even if it were only to
  learn to do so, these contacts with others are useful.
  --
  It is never good to tell a lie, but here its results cannot but be
  disastrous, for falsehood is the very symbol of that which wants
  --
  it good; and if an impulse of desire, passion or violence comes
  from outside, it is enough that the mind intervenes for it to be
  --
  Intellectual culture is indispensable for preparing a good mental
  instrument, large, supple and rich, but its action stops there.
  --
  to knowledge. Naturally, this does not hold good for The Life
  Divine...
  --
  knowledge of things can be of any use whatsoever; it is good for
  nothing except making people conceited, for they imagine they

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Begins the exposition of the stanzas which treat of the way and manner which the soul follows upon the road of the union of love with God. Before we enter upon the exposition of these stanzas, it is well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life whereof Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety 'dark night,' as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
  BOOK THE FIRST

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  its enrapturing beauty and goodness and sweetness, so
  that all my impurities be washed out, and restlessness
  --
  Your good and kind letter has made me happy.
  Last night, in silence, I told you, "To arrive at that to which
  --
  I know you mean well, but to be good, truly good, may
  be possible only for those who have gone beyond all
  egoism. But if my Mother chooses to see only the good
  in her child, that only speaks of the goodness of the
  Mother's heart.
  --
  the soul of truth and love and goodness?
  My dear child,
  --
  one good jump to the higher consciousness where all problems
  Series Seven - To a Sadhak
  --
  me, "One good jump to the higher consciousness where
  all problems are solved and you will get rid of your difficulties." Now what exactly is this higher consciousness

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  better than we what is good for us and what we truly need, not
  only for our spiritual progress but also for our material wellbeing, the health of our body and the proper functioning of all
  --
  This too is a way which is certainly as good as the other.
  There are many ways to attain self-realisation, and each one
  --
  Is there anything like good luck and bad luck, or is
  it something that one creates for oneself?
  --
  Nor is there anything that in itself is good or bad luck;
  each one characterises circumstances as good or bad depending
  on whether they are more or less favourable to him; and this
  --
  Moreover, the same event may be very good for one person
  and at the same time very bad for another. These estimations are
  --
  How can one distinguish between good and evil in
  a dream?
  --
  the activities of sleep. Reading these letters is a good introduction
  to the study of this subject and to its practical application .
  --
  an attitude of inner good-will, with a desire to receive and live
  what is taught.
  --
  a state of deep calm and semi-trance, that is very good.
  15 November 1959

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  others, Mother? What good is life if the Divine does not
  want us? I believe that in truth the Divine has chosen us
  --
  My dear child, I have just read your good letter. Fear nothing:
  those who are sincere in their aspiration will remain here and
  --
  All the methods of self-knowledge, self-control and selfmastery are good. You have to choose the one that comes to you
  spontaneously and best corresponds to your nature. And once
  --
  voice which distinguishes between good and evil, encourages us
  to do good and forbids us to do evil. This voice is very useful
  in ordinary life, until one is able to become conscious of one's
  --
  A generalised goodwill and harmony.
  26 April 1961
  --
  borders of a sari, which are much trampled on. Is it good
  to use these precious things in such a free and common
  --
  give them to X who makes good use of them.
  And if you are telling me that the photos are damaged, this

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  Their work betrayed, their good to evil turned,
  The cross their payment for the crown they gave,

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
   The Dhammapada, I. 1

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
   Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
   We left out the Metaphysicals, for they can be grouped as a set apart. They are not so much metaphysical as theological, religious. They have a brain-content stirring with theological problems and speculations, replete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals went into obscurity for about two centuries and it is precisely because of that that they are slowly coming out to the forefront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today are rounded off in the end with metaphysics.

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
   It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A considerable amount of vague misunderstanding and misapprehension seems to exist in the minds of a certain section of our people as to what Sri Aurobindo is doing in his retirement at Pondicherry. On the other hand, a very precise exposition, an exact formula of what he is not doing has been curiously furnished by a well-known patriot in his indictment of what he chooses to call the Pondicherry School of contemplation. But he has arrived at this formula by openly and fearlessly affirming what does not exist; for the things that Sri Aurobindo is accused of doing are just the things that he is not doing. In the first place, Sri Aurobindo is not doing peaceful contemplation; in the second place, he is not doing active propaganda either; in the third place, he is not doing prnyma or even dhyna in the ordinary sense of the word; and, lastly, he is not proclaiming or following the maxim that although action may be tolerated as good, his particular brand of Yoga is something higher and better.
   Evidently the eminent politician and his school of activism are labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they really have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been precisely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals are perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a weakness to seek refuge in contemplation or to suggest that a Buddha was a weakling or a Shankara a poltroon.
   This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.
   European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  The kings of evil and the kings of good,
  Appellants at the reason's judgment seat,

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Him is not the proper attitude; but if it were absolutely forbidden to seek Him for these things, most people in the world would not turn towards Him at all. I suppose therefore it is allowed so that they may make a beginning - if they have faith, they may get what they ask for and think it a good thing to go on and then one day they may suddenly stumble upon the idea that this is after all not quite the one thing to do and that there are better ways and a better spirit in which one can approach the
  Divine. If they do not get what they want and still come to the

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
   That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the call of the age. But what we are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
   The three or four major orders I speak of in reference to conscious artistry are exampled characteristically in the history of the evolution of Greek poetry. It must be remembered, however, at the very outset that the Greeks as a race were nothing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human culture that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the Great Three. Sophocles, who comes next, is more balanced and self-controlled and pregnant with a reasoned thought-content clothed in polished phrasing. We feel here that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his predecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one remove, away from the purity of the central inspiration there is a veil, although a thin transparent veil, yet a veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe arrive at a predominantly mental transcription of an experience or inner conception; but something of the major breath continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and precocity entered into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general trend of all literature.
  --
   But the more truly modern mind looks at the thing in a slightly different way. The good and the evil are not, to it, contrary to each other: one does not deny or negate the other. They are intermixed, fused in a mysterious identity. The best and the worst are but two conditions, two potentials of the same entity. Baudelaire, who can be considered as the first of the real moderns in many ways, saw and experienced this intimate polarity or identity of opposites in human nature and consciousness. What is Evil, who is the Evil One:
   Une Ide, uneForme, Un tre

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  They have no portion in the good that dies,
  Mute, pure, they share not in the evil done;
  --
  And the unexpected good from woeful deeds,
  The immortal sees not as we vainly see.
  --
  A partner in her evil and her good,
  He has consented to her passionate ways,

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he really means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot hope to create.
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   However, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it ignores itself in the end.
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
   Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
   A commune is a group of individuals having a common self and a common life-intuition. A common self presupposes the realisation by each individual of his deepest being the self which is at once distinct from and instinct with other selves; a common life-intuition presupposes the awakening of each individual to his inmost creative urge, which, pure and true and vast as it is, fulfils itself in and through other creative urges.

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Man then, according to Pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of Nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. This knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are Pascal's own words on the subject:
   "The greatness of man is great in this that he knows he is miserable. A tree does not know that it is miserable.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently we have come across one aspirant in the line, and being a contemporary, his views and reviews in the matter will be all the more interesting to us.2 He is Gustave Thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. Of late he has attracted a good deal of attention from intellectuals as well as religious people, especially the Catholics, because of his remarkable conceptions which are so often unorthodox and yet so often ringing true with an old-world au thenticity.
   Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and install instead the lower alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lower, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lower, no doubt; but the old world stressed only the higher and neglected the lower. Therefore the revolt and wrath of the lower, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the individual, in the scheme of his culture and education, the senses were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." Here is a vision luminous and revealing, full of great import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will reach the goal of its evolution, both individually and collectively.
  --
   So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and nature, must seize God in his highest and sovereign status. No prejudice of the past, no notion of our mental habits must seek to impose its law. Thus, for example, in the matter of redeeming the senses by the influx of the higher light, our author seems to consider that the senses will remain more or less as they are, only they will be controlled, guided, used by the higher light. And he seems to think that even the sex relation (even the institution of marriage) may continue to remain, but sublimated, submitted to the laws of the Higher Order. This, according to us, is a dangerous compromise and is simply the imposition of the lower law upon the higher. Our view of the total transformation and divinisation of the Lower is altogether different. The Highest must come down wholly and inhabit in the Lowest, the Lowest must give up altogether its own norms and lift itself into the substance and form too of the Highest.
   Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  This is not good; the collective work should not suffer because
  of personal work.
  --
  choose one or two items and give a very good demonstration in them, rather than to do several in a mediocre way?
  Each one acts according to his nature and if he (or she) courageously and sincerely follows the law of that nature, he or she
  --
  ego and its vanity which wants to cut a good figure and be
  appreciated by others. But if all your activity were an offering
  --
   good and is done by the Divine Grace." Is it good, is it
  healthy to think like this?
  Not only is it right, good and healthy to think like this, but it
  is an absolutely indispensable attitude if one wants to advance
  --
  All the relationships are good in principle and each one expresses
  a mode of the Eternal. But each can be perverted and become
  --
  silence, full of force and conscious concentration, it is good. If
  it is a tamasic and unconscious silence, it is harmful.
  --
  case and the occasion. Both methods have their good and bad
  points, their advantages and drawbacks. For the captains, the
  --
  What do You mean by "an ignorant goodwill and
  an indolent energy"?
  (1) goodwill means wanting to do good always. The only
  true " good" is the will of the Supreme Lord. Do you know
  --
  therefore: ignorant goodwill.
  (2) The very nature of energy is to be inexhaustible, unfailing, tireless. Are you never tired? Yes, very often - therefore:
  --
  It is probably a kind of inner discretion; it is rather a good
  sign, because this kind of discretion comes from the psychic
  --
  strive always to do as well as possible and be as good as one
  can, instead of passing one's time in useless analysis.
  --
  What is the use of Japa?15 Is it a good method to
  repeat words like "Silence" and "Peace" in order to establish silence and peace in oneself when one sits down
  --
  He can therefore take advantage of this receptivity by making good resolutions and fresh progress on the path of his
  integral development.
  --
  of goodwill, understanding and mutual help.
  To feel deeply, intensely and constantly a total gratitude
  --
  you: (1) that on getting up, before starting the day, it is good
  to make an offering of this day to the Divine, an offering of all
  --
  night, before going to sleep, it is good to review the day, taking
  note of all the times one has forgotten or neglected to make an
  --
  It is good for you to read a lot of French; it will teach you how
  to write.
  --
  difficult is to renounce one's good habits." What exactly
  do you mean by this? Does it suggest that good habits
  are not necessary in the yoga?
  --
  ties, whatever they may be. And good habits are also a tie which
  must one day be abandoned when one wants to obey and is able
  --
  this good fortune we have been granted?
  Danger and risk are part of every forward movement. Without
  --
  this calm and indifference through a very intense sadhana resulting in a perfect equality for which good and bad, pleasant
  and unpleasant no longer exist. But in that case, mental activity
  --
  will do me good, etc., in spite of my insistence that I
  no longer feel like going after having received Your first
  --
  Very good. And everything I did was precisely to bring you to
  this decision!
  --
  on the idea of good and evil, a moral entity or rather an element of goodwill which tries to keep the individual on what is
  commonly known as the straight path.
  --
  Or is everything done for me, for my good, in spite of
  myself?

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
   There is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, regarding the doubtful utility of written Scriptures:
   "'Listen to this!' shouted Monkey. 'After all the trouble we had getting here from China, and after you specially ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.' "
   A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
   In Europe such a contingency did not arise, because the religious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was replaced by a spirit that was felt as being equally, if not more, au thentic and, which for the moment, suffused the whole consciousness with a large and high afflatus, commensurate with the amplitude of man's aspiration. I refer, of course, to the spirit of the Renaissance. It was a spirit profane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied interesta humanistic culture, as it is calledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the great French Revolution which was the final coup de grace to all that still remained of mediaevalism, even in its outer structure, political and economical.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   One view considers Evil as coeval with good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the individual to pass out of the Darkness and enter into Light, the Darkness itself does not disappear: it remains and maintains its domain, and even it is said that some human beings are meant eternally for this domain. That is the Manichean principle and that also is fundamentally the dualistic conception of chit-achit in some Indian systems (although the principle of chit or light is usually given a higher position and priority of excellence).
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).
  --
   Satan is jealous of man who is God's favourite. He tells God that his partiality to man is misplaced. God has put into man a little of his light (reason and intelligence and something more perhaps), but to what purpose? Man tries to soar, he thinks he flies high and wide, but in fact he is and will be an insect that "lies always in the grass and sings its old song in the grass." God answers that whatever the perplexity in which man now is, in the end he will come out and reach the Light with a greater and richer experience of it. Satan smiles in return and says he will prove otherwise. Given a free hand, he can do whatever he likes with man: "Dust shall he eat and with a relish." God willingly agrees to the challenge: there is no harm in Satan's trying his hand. Indeed, Satan will prove to be a good companion to man; for man is normally prone to inertia and sinks into repose and rest and stagnation. Satan will be the goad, the force that drives towards ceaseless activity. For activity is life, and without activity no progress.
   Thus, as sanctioned by God, there is a competition, a wager between man and Satan. The pact between the parties is this that, on the one hand, Satan will serve man here in life upon earth, and on the other hand, in return, man will have to serve Satan there, on the other side of life. That is to say, Satan will give the whole world to man to enjoy, man will have to give Satan only his soul. Man in his ignorance says he does not care for his soul, does not know of a there or elsewhere: he will be satisfied if he gets what he wants upon earth. That, evidently, is the demand of what is familiarly known as life-force (lan vital): the utmost fulfilment of the life-force is what man stands for, although the full significance of the movement may not be clear to him or even to Satan at the moment. For life-force does not necessarily drag man down, as its grand finale as it were, into hellhowever much Satan might wish it to be so. In what way, we shall see presently. Now Satan promises man all that he would desire and even more: he would give him his fill so' that he will ask for no more. Man takes up the challenge and declares that his hunger is insatiable, whatever Satan can bring to it, it will take in and press on: satisfaction and satiety will never come in his way. Satan thinks he knows better, for he is armed with a master weapon to lay man low and make him cry halt!
  --
   The total eradication of Evil from the world and human nature and the remoulding of a terrestrial life in the substance and pattern of the Highest good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of reality or existence, first there is the consciousness of division, of trenchant separation in which good is equated with not-evil and evil with not- good. This is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil are both embraced and are found to form a secret and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflowering of something of this status of consciousness. But there is still a higher status, the status of transcendence in which evil is not simply embraced but dissolved and even transmuted into a supreme reality of which it is an aberration, a reflection or projection, a lower formulation. That is the mystery of a spiritual realisation to which Goe the aspired perhaps, but had not the necessary initiation to enter into.
   ***

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It might be objected here however that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference between the two. Fanaticism may be defined as duty running away with itself; but what we are concerned with here is not the aberration of duty, but duty proper self-poised.
   One might claim also on behalf of the doctrine of Right that the right kind of Right brings no harm, it is as already stated another name for liberty, for the privilege of living and it includes the obligation to let live. One can do what one likes provided one does not infringe on an equal right of others to do the same. The measure of one's liberty is equal to the measure of others' liberty.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In these latest poems of his, Eliot has become outright a poet of the Dark Night of the Soul. The beginnings of the new avatar were already there certainly at the very beginning. The Waste Land is a good preparation and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the sereness of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the threshold, into the very entrance. It was gloomy and fore-boding enough, grim and seriousno glint or hint of the silver lining yet within reach. Now as we find ourselves into the very heart of the Night, things appear somewhat changed: we look at the past indeed, but can often turn to the future, feel the pressure of the Night yet sense the Light beyond overarching and embracing us. This is how the poet begins:
   I said to my soul, be still, and let the dark come upon you

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  tamas. How can this body become Your good instrument?
  At the centre of each cell lies the Divine Consciousness. By
  --
  How can I be Your good child?
  By being yourself, quite simply, very simply.
  --
  The very notion of good and bad is completely changed.
  One can say very simply that all that leads to the Divine is
  --
  The vibrations of evil are in truth less powerful than the vibrations of good.
  26 June 1968
  --
  Can one hope that the sadhaks have now made good
  progress towards this goal?
  --
   good Guru and what a good disciple!
  Speed is not necessarily a sign of superiority.
  --
  memory a good aid?
  Memory is a mental faculty and helps the mental consciousness.
  --
  In the present state of human consciousness, it is good for it
  to think that aspiration and human effort can hasten the advent

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  etc., or is there something good in it too?
  Energy, strength, enthusiasm, artistic taste, boldness, forcefulness are there too, if we know how to use them in the true way.

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  There are good reasons both for doing it and for not doing
  it.
  --
  something good; in other words, what will be the
  change?
  --
  When the vital is converted, the impulses are good instead
  of being bad; wickedness is replaced by kindness, avarice by
  --
  Do you think it isn't good to visit the churches here
  to see the midnight ceremony?

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   Onlyyes, there is an only, I dont want to be so cruel: NOW MAN CAN COLLABORATE. That is, he can lend himself to the process, with good will, with aspiration, and help to his utmost. Which is why I said it will go faster. I hope it will go MUCH faster.
   But even if it does go much faster, it will still take some time!
  --
   After all, if they have even a tiny bit of sincerity (not too much, its tiring!), a tiny bit of sincerity, it is quite possible (I am joking), it is quite possible that they might get a few good kicks to make them go faster! It is possible. In fact, I think thats what will happen.
   But really, this attitude this rather overly commercial attitude, is usually not very profitable. If you have difficulties and you sincerely aspire, it is likely that the difficulties will diminish. Let us hope so.

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   My friends keep telling me that I am not ready and that, like R,1 whom they knew, I should go and spend some time in society. They say that my idea of going to the Himalayas is absurd, and they advise me to return to Brazil for a few years to stay with W W is an elderly American millionaire the only good rich man I knowwho wanted to make me an heir, as it were, to his financial affairs and who treats me rather like a son. He was quite disappointed when I came back to India. My friends tell me that if I have to go through a period in the outside world, the best way to do it is to remain near someone who is fond of me, while at the same time ensuring a material independence for the future.
   These questions of money do not interest me. In fact, nothing interests me except this something I feel within me. The only question for me is to know whether I am truly ready for the Yoga, or if my failings are not the sign of some immaturity. Mother, you alone can tell me what is right.
  --
   I KNOW that ultimately my place is near you, but is that my place at present, after all these failings? Spontaneously, it is you I want, you alone who represent the light and all that is real in this world; I can love no one but you nor be interested in anything but this thing within me, but will it not all begin again once I have returned to the Ashram? You alone know the stage I am at, what is good for me, what is possible.
   Sweet Mother, may I still ask for your Love, your help? For without your help, nothing is possible, and without your love, nothing has any meaning.
  --
   This possibility appeared to me while reading what you wrote about your sojourn in Brazil with W, the only good rich man you have known. Here is my proposal, which I express to you quite plainly, spontaneously, as it presented itself to me.
   Just now, the work is being delayed, curtailed, limited, almost endangered for want of money.
  --
   Go to Brazil, to this good rich man, make him understand the importance of our work, the extent to which his fortune would be used to the utmost for the good of all and for the earths salvation were he to put it, even partially, at the disposal of our action. Win this victory over the power of money, and by so doing you will be freed from all your personal difficulties. Then you can return here with no apprehension, and you will be ready for the transformation.
   Reflect upon this, take your time, tell me very frankly how you feel about it and whether it appears to you, as it does to me, to be a door opening onto a path that will bring you back, free and strong at last to me.

0 1956-12-12, #Agenda Vol 01, #unset, #Zen
   Mother, a letter from W. He is leaving Brazil and retiring from business for good.
   Mother, what can I do with my life? I feel absolutely alone, in a void. What hope remains since I have not been able to integrate into the Ashram? I am goalless. I am from nowhere. I am good for nothing.
   I have wanted to remain near you, and I love you, but there is something in me that does not accept an Ashram ending. There is a need in me to DO, to act. But what? What? Have I something to do in this life?

0 1956-12-26, #Agenda Vol 01, #unset, #Zen
   Mother, perhaps it would be good if I told you what is happening within me, as sincerely as I can:
   I feel that this Truth of my being, this self most intensely felt, is independent from any form or institution. As far back as I can reach in my consciousness, this thing has been there; it was what drove me at an early age to liberate myself from my family, my religion, my country, a profession, marriage or society in general. I feel this thing to be a kind of absolute freedom, and I have been feeling within me this same profound drive for more than a year. Is this need for freedom wrong? And yet is it not because of this that the best in me has blossomed?

0 1957-01-18, #Agenda Vol 01, #unset, #Zen
   What do you see in me, Mother? Is it through writing that I shall achieve what is to be achievedor does all this still belong to a nether world? But if so, then of what use am I? If I were good at something, it would give me some air to breathe.
   Your child,

0 1957-10-18, #Agenda Vol 01, #unset, #Zen
   I am well aware that a supple attitude is recommended in the Yoga, yet for the time being, it seems to me that one well-defined method would help me hold on1this practical aspect would help me. I will do it methodically, obstinately, until it cracks for good.
   Your child,

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   To conclude, a final recommendation: never pose as an examiner. For while it is good to remember constantly that perhaps one is passing a very important test, it is, on the other hand, extremely dangerous to imagine oneself entrusted with applying tests to others, for that is an open door to the most absurd and harmful vanities. It is not an ignorant human will that decides these things but the Supreme Wisdom.
   ***

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativityno, not exactly that, but an impression that the relationship between this world and the other completely changes the criterion by which things are to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things we consider good or bad are not really so. It was very clear that everything depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I recall one little thing that we usually consider bad actually how funny it was to see that it is something excellent! And other things that we consider important were really quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what we call life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship between the two worlds and according to whether things make this relationship easier or more difficult. This would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ridiculous we are.
   (Then Mother speaks to the children)

0 1958-03-07, #Agenda Vol 01, #unset, #Zen
   As for me, I am totally out of my element in this new life, as though I were uprooted from myself. I am living in the temple, in the midst of pujas,1 with white ashes on my forehead, barefoot dressed like a Hindu, sleeping on cement at night, eating impossible curries, with some good sunburns to complete the cooking. And there I am, clinging to you, for if you were not there I would collapse, so absurd would it all be. You are the only realityhow many times have I repeated this to myself, like a litany! Apart from this, I am holding up quite well physically. But inside and outside, nothing is left but you. I need you, thats all. Mother, this world is so horrifyingly empty. I really feel that I would evaporate if you werent there. Well, no doubt I had to go through this experience Perhaps I will be able to extract some book from it that will be of use to you. We are like children who need a lot of pictures in order to understand, and a few good kicks to realize our complete stupidity.
   Swami must soon take to the road again, through Ceylon, towards March 20 or 25. So I shall go wandering with him until May; towards the beginning of May, he will return to India. I hope to have learned my lesson by then, and to have learned it well. Inwardly, I have understood that there is only you but its these problem children on the surface who must be made to toe the line once and for all.
  --
   It is good, very goodin truth, everything is taking place as expected, as the best expected. And I am so happy for this.
   To your question, I reply: I do not think of you, I feel you; you are with me, I am with you, in the light

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   No. From the minute it is conscious, it is conscious of its own falsehood! It is conscious of this law, of that law, of this third law that fourth law, this tenth laweverything is a law. We are subject to physical laws: this will produce such and such a result if you do that, this will happen, etc. Oh! It reeks! I know it well. I know it very well. These laws reek of falsehood. In the body, we have no faith in the divine Grace, none, none, none, none! Those who have not undergone a tapasya2 as I have, say, Yes, all these inner moral things, feelings, psychology, all that is very good; we want the Divine and we are ready to But all the same, material facts are material facts, they have their concrete reality, after all an illness is an illness, food is food, and everything you do has a consequence, and when you are bah, bah, bah, bah, bah!
   We must understand that this isnt trueit isnt true, its a falsehood, all this is sheer falsehood. It is NOT TRUE, it is not true!

0 1958-07-02, #Agenda Vol 01, #unset, #Zen
   Something I have never said completely. On the one hand, there is the attitude of those in yesterday evenings film2: God is everything, God is everywhere, God is in he who smites you (as Sri Aurobindo wroteGod made me good with a blow, shall I tell Him: O Mighty One, I forgive you your harm and cruelty but do not do it again!), an attitude which, if extended to its ultimate conclusion, accepts the world as it is: the world is the perfect expression of the divine Will. On the other hand, there is the attitude of progress and transformation. But for that, you must recognize that there are things in the world which are not as they should be.
   In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pure and impure, is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not agree. They do not agree that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things.
   How can the two be reconciled?
  --
   Ramdas does not at all consider that the world as it is, is good.
   No, but I know all these people, I know them thoroughly! I know Chaitanya, Ramakrishna and Ramdas thoroughly. They are utterly familiar to me. It doesnt bother them. These are people who live with a certain feeling, who have an entirely concrete experience and live in this experience, but they dont care at all if their formation they have not even crystallized it, they leave it like that, vaguecontains things that are mutually contradictory, because, in appearance, they reconcile them. They do not raise any questions, they do not have the need for an absolutely clear vision; their feeling is absolutely clear, and thats enough for them. Ramakrishna was like that; he said the most contradictory things without being bothered in the least, and they are all exactly and equally true.

0 1958-07-19, #Agenda Vol 01, #unset, #Zen
   It is an ascending curve, but a curve that swerves away from the Divine. So naturally, one has to climb much higher to find a higher Divine, since it is a conscious Divine, whereas the others are divine spontaneously and instinctively, without being conscious of it. All our moral notions of good and evil, all of that, are what we have thrown over the creation with our distorted and perverted consciousness. It is we who have invented it.
   We are the distorting intermediary between the purity of the animal and the divine purity of the gods.

0 1958-07-21, #Agenda Vol 01, #unset, #Zen
   Naturally, if a special work is given to someone along with the energy to do this work, its very good as long as it is being used towards the end for which it was given.
   But as soon as a man feels energetic, he immediately rushes into action. Or else, those who dont have the sense of doing something useful start gossiping. And still worse, those who have no control over themselves become intolerant and start arguing! If someone contradicts their will, they feel full of energy and they mistake that for a godlike wrath!

0 1958-08-07, #Agenda Vol 01, #unset, #Zen
   Last night, I had many dreams (not really dreams, but ); I used to find them very interesting because they gave me certain indications, all kinds of things, but when I saw it all now, I said to myself, good Lord! What a waste of time! Instead, I could be living in a supramental consciousness and seeing things. So during the night, I made a resolution to change all this too. My nights have to change. I am already changing my days; now my nights have to change. But then all this subconscious in Matter, all this, it all has to change! Theres no choice, it has to be seen to.
   Once you set to this work, it is such a formidable task! But what can I do?

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
   Evidently the gods of the Puranas are a good deal worse than human beings, as we saw in that film the other day1 (and that story was absolutely true). The gods of the Overmind are infinitely more egocentric the only thing that counts for them is their power, the extent of their power. Man has in addition a psychic being, so consequently he has true love and compassionwherein lies his superiority over the gods. It was very, very clearly expressed in this film, and its very true.
   The gods are faultless, for they live according to their own nature, spontaneously and without constraint; it is their godly way. But if one looks at it from a higher point of view, if one has a higher vision, a vision of the whole, they have fewer qualities than man. In this film, it was proved that through their capacity for love and self-giving, men can have as much power as the gods, and even morewhen they are not egoists, when they can overcome their egoism.

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   When I have this mantra, instead of saying hello, good-bye, I shall say that. When I say hello, good-bye, it means Hello: the Presence is here, the Light is here. good-bye: I am not going away, I am staying here.
   But when I have this mantra, I believe something will happen.

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
   7) But even in the event you have not made the irrevocable decision at the outset, should you have the good fortune to live during one of these unimaginable hours of universal history when the Grace is present, embodied upon earth, It will offer you, at certain exceptional moments, the renewed possibility of making a final choice that will lead you straight to the goal.
   That was the message of hope.

0 1958-11-02, #Agenda Vol 01, #unset, #Zen
   Last night, I thought, My god! If I have to Individually, with this one or that one, by selecting the best, I could get somewhere, but this this mass.1 Swami had told me sohe told me immediately after his first meditation (collective meditation at the Ashram playground), he told me, The stuff is not good! (Mother laughs)
   I didnt press the matter.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   The gods of the Puranas are merciless gods who respect only power and have nothing of the true love, charity or profound goodness that the Divine has put into the human consciousness and which compensate psychically for all the outer defects. They themselves have nothing of this, they have no psychic.1 The Puranic gods have no psychic, so they act according to their power. They are restrained only when their power is not all-powerful, thats all.
   But what does Anusuya represent?2
  --
   Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but well, not a god, after all!), who was sleeping with his head resting upon Anusuyas knees. They had finished their puja (both of them were worshippers of Shiva), and after their puja he was resting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, This is a good occasion! Not very far away a cooking fire was burning. With her power, she sent the fire rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, nothing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was there). And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (Mother laughs) Then Narada showed Shiva to Parvati: Look what you are doing; you are burning your husbands foot! So Parvati made the opposite gesture and the fire was put out.
   Thats how it went.
  --
   (Shortly afterwards, the disciple again brings up the topic of August 9, where Mother had said that the gods are a good deal worse than human beings)
   It should be said that we are speaking of the Puranic gods, because the Christians, for example, do not understand what this can mean. They have an entirely different conception of the gods.

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   It is good that it comes in stages.
   (silence)

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a stream of light: Ah, the road is opening up! So I said, It is good. And while you were away in Ceylon, I followed you from day to day. You called much more than the second time, when you were in the Himalayas; and with the physical hardships you were undergoing, I was very, very close to you I constantly felt what was happening.
   And then I saw a GREAT light, like a glory, when you were at Rameswaram. A great light. And when you returned here, this light was upon you, very strong and imposing. But at the same time, I felt that it needed protectingto be shielded, protected that it was not yet established. Established, ready to resist all that decomposes an experience. I would have liked to have kept you apart, under a glass case, but then I saw that this would have drawbacks as well as advantages. Also, I liked the way you wanted to fight against an uncomprehending reception due to your orange robes and your shaved head. Of course, it was a much shorter path than the other, but it was more difficult.

0 1958-11-26, #Agenda Vol 01, #unset, #Zen
   Basically, the vast majority of men are like prisoners with all the doors and all the windows shut, so they suffocate (which is quite natural), but they have with them the key that opens the doors and the windows, and they dont use it Certainly, there is a period when they dont know that they have the key, but even long after they do know it, long after they have been told, they hesitate to use it and doubt that it has the power to open the doors and windows, or even that it may be advisable to open them. And even once they feel that After all, it might be a good thing, a fear pursues them: What is going to happen once all these doors and these windows open? They become afraidafraid of losing themselves in this light and in this freedom. They want to remain what they call themselves. They love their falsehood and their slavery. Something in them loves it and remains clinging to it. They feel that without their limits, they would no longer exist.
   That is why the journey is so long, so difficult. For if one would truly consent no longer to be, everything would become so easy, so swift, so luminous, so joyousthough perhaps not in the way men conceive of joy and ease. At heart, there are very few beings who are not enamored of struggle. There are very few who would consent to having no darkness or who can conceive of light as anything other than the opposite of obscurity: Without shadow, there would be no painting. Without struggle, there would be no victory. Without suffering, there would be no joy. That is what they think, and as long as they think like that, they are not yet born to the spirit.

0 1958-12-04, #Agenda Vol 01, #unset, #Zen
   I have just received your letter which I read with all my love, the love that understands and effaces. When you return here, you will always be very welcome, and we shall certainly take up our work together again. I shall be happy, and it is very much needed. But first of all, it will be good for you to go to Rameswaram. I know that you will be welcome there. Stay there as long as necessary to find and consolidate your experience. Afterwards, come back here, stronger and better armed, to face a new period of outer and inner work. At the end of the labor is the Victory.
   With all my confident love.

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
   I have only now received your first letter which you had sent to Hyderabad. It arrived in time to do me some good, for I am living through critical moments.
   Swami received me warmly and is doing all he can with all his heart. I am following his instructions to the letter for I believe that your grace is acting through him. Furthermore, he is totally devoted to you and spoke of you as no one ever hashe understands many things. I was unfair in my reactions towards him.

0 1958-12-24, #Agenda Vol 01, #unset, #Zen
   Swami told me that the mantra to Durga is intended to pierce through into the subconscient. To complement this work, he does his pujas to Kali, and finally one of his friends, X, the High Priest of the temple in Rameswaram (who presided over my initiation and has great occult powers), has undertaken to say a very powerful mantra over me daily, for a period of eight days, to extirpate the dark forces from my subconscious. The operation already began four days ago. While reciting his mantra, he holds a glass of water in his hand, then he makes me drink it. It seems that on the eighth day, if the enemy has been trapped, this water turns yellow then the operation is over and the poisoned water is thrown out. (I tell you all this because I prefer that you know.) In any event, I like X very much, he is a very luminous, very good man. If I am not delivered after all this!
   In truth, I believe only in the Grace. My mantra and all the rest seem to me only little tricks to try to win over your Grace.

0 1959-01-06, #Agenda Vol 01, #unset, #Zen
   X continues his work on me daily; it is to last 41 days in all. He told me that he wants to undo the things of several births. When it is over, he will explain it all to me. I do not know how to tell you how luminous and good this man is, he is a very great soul. He is also giving me Sanskrit lessons, and little by little, each evening, speaks to me of the Tantra.
   His action upon you is to continue for another five days, after which he is positive that you will be entirely saved. According to him, it is indeed a magic attack originating in Pondicherry, and perhaps even from someone in the Ashram!! He told me that this evil person would finally be forced to appear before you I am learning many interesting things from him.
  --
   I have followed the vicissitudes of your struggle step by step and I know that it has been terrible, but my confidence in the outcome has not wavered for I know you are in good hands. I am so happy that X is taking good care of you, teaching you Sanskrit, speaking to you of the Tantra. It is just what I wanted.
   His action here has been very effective and really very interesting. I still do not know whether someone has really done black magic, and the villain has yet to appear before me. But already several days ago the malefic influence completely disappeared without leaving any trace in the atmosphere. Also their mantric intervention did not stop at that, for it has had another most interesting result. I am preparing a long letter for Swami to explain all this to him

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, by what Grace have you guided and protected me through all these years? There are moments when I have the vision of this Grace, bringing me to the verge of tears. I see so clearly that you are doing everything, that you are all that is good in me, my aspiration and my strength. Me is all that is bad, all that resists, me is horribly false and falsifying. If your Grace withdraws for one second, I collapse, I am helpless.2 You alone are my strength, the source of my life, the joy and fulfillment to which I aspire.
   I am at your feet, your child eternally.

0 1959-01-31, #Agenda Vol 01, #unset, #Zen
   I do not want to mention this to Swami, as X is not very happy about the way Swami seizes upon every occasion to appropriate things, and particularly mantras (I will explain this to you when we meet again). It is especially the way he says I. Nothing very seriousit is Swamis bad side, though he has good ones too. You know that, however.
   So I would like to speak to X knowledgeably, in a very precise way, and I am waiting only for you to tell me what I should say. The thing is too important to be approached lightly and vaguely.

0 1959-04-07, #Agenda Vol 01, #unset, #Zen
   P.S. Perhaps it would be good to tell you of the two supports that this force found in me during the most recent attack:
   1) The fact that I am plagued by a lack of time and, occasionally, a certain repugnance for mental work. Then the ensuing suggestion: to have a hut in Rameswaram and devote myself exclusively to inner development.
   2) I am very pullednot constantly, but periodicallyby the need to write (not mental things) and exasperated by the fact that this Orpailleur is not published because I have not taken the time to carry out certain corrections. When I am in a good mood, I offer all this to you (is it perhaps a hidden ambition? But I am not so sure; it is rather a need, I believe) and when I am not in a good mood, I fume about not having the time to write something else.
   Please, enlighten me, Sweet Mother.
  --
   Just now, I received your letter confirming my experience. It is good.
   I read your P.S. and I understand. This too confirms my feeling. I am not happy that you are plagued with work, and especially urgent work that has to be done quicklyit is contrary to the inner calm and concentration so indispensable for getting rid of ones difficulties. I am going to do what is necessary to change this situation. Besides, this is why I have been telling you recently that my work is not urgent. But this work for the Bulletin should stop for the moment.

0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
   The path is difficult. And yet this body is full of good will; it is filled with the psychic in every one of its cells. Its like a child. The other day, it cried out quite spontaneously, O my Sweet Lord, give me the time to realize You! It did not ask to hasten the process, it did not ask to lighten its work; it only asked for enough TIME to do the work. Give me the time!
   I could have begun this work on the body thirty years ago, but I was constantly caught up in this harassing ashram life. It took this illness2 to enable me truly to begin doing the sadhana of the body. It does not mean that thirty years were wasted, for it is likely that had I been able to start this work thirty years ago, it would have been premature. The consciousness of the others also had to develop the two are linked, the individual progress and the collective progress, and one cannot advance if the other does not advance.

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
   So there remains the pure spiritual destiny, pure interiorization. That is what I have been trying to do for the last five years, without much success. There are good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement remains truncated, especially when you base spiritual life on a principle of integrality. And these three destinies in me have their own good reasons, which are true: they are not inferior, they are not incidental, they are woven from the very threads that created the spiritual life in me. My error is to open the door to revolt when I feel too poignantly one or the other being stifled.
   So you see, all this is insoluble. I have only to bow before these unfortunate circumstances. I perceive an injustice somewhere, but I have only to remain silent.

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
   As for the emptiness you feel (which perhaps is already better): to those who complained of this sensation of inner emptiness, Sri Aurobindo always said that it is a very good thing; it is the sign that they are going to be filled with something better and truer.
   I have carefully noted Xs predictions.

0 1959-06-04, #Agenda Vol 01, #unset, #Zen
   Regarding Xs predictions which I mentioned in yesterdays letter, X said something untranslatable which meant, Let us see Mothers reactions for I told him that I had written it all to you. Then he said, There are several other secret matters which I shall tell you. And he added, by way of example, I shall tell WHERE the atomic bombs will be cropped. So if these things interest you, or if you see or feel anything, perhaps it would be good to express your interest in a letter to me which I would translate for X. Spontaneously, I emphasized to X that it would undoubtedly facilitate your work to have details. But it is better that these things come from you, should you see any use in it.
   As for me, X said, Something will happen.

0 1959-06-07, #Agenda Vol 01, #unset, #Zen
   On another occasion, he said to me, I am ALWAYS taking care of you. And when I asked him why he was taking such trouble for me, he replied, Because I have orders. This attention that comes to me from you and him surprises me, for I do not feel that I am good, and upon the least occasion I know that I am seriously prepared to quit everything because something in me is profoundly revolted by this excess of suffering, by a lack of love and flowering, by an excess of solitude. Yesterday evening, it was still fully there, with all my approval, and at such a time no one in the world can hold me back. It is this POINT OF SUFFERING that makes me want to turn my back on everything. Not to commit suicide: to turn my back.
   X told me the story of my last three existences (rather grim), but I will write you about that in another letter.

0 1959-06-08, #Agenda Vol 01, #unset, #Zen
   Even before receiving your second letter in which you say that the mantra is all right, X told me this morning that he had repeated your mantra during his puja and that it was very good, that there is nothing to be changed: The vibration is good.
   Here are a few additional indications regarding the forthcoming events.

0 1959-06-09, #Agenda Vol 01, #unset, #Zen
   I have received your good letter of the 9th, It warms my heart.
   All these things that you needtruth, light, love, my presence in youyou have had them and you still have them, they have not withdrawn from you, but something came to veil them from your perception, and this is why you became unhappy. They are waiting just there, near you, in you, anxious for the shadow to vanish and for you to realize that they have not left you.

0 1959-06-25, #Agenda Vol 01, #unset, #Zen
   I had said nothing to X about these various dreams before he told me the story of my last three existences: three times I committed suicide the first by fire, the second by hanging, and the third by throwing myself into the void. During the first of these last three existences, I was married to a very good woman, but for some reason I abandoned my wife and I was wandering here and there in search of something. Then I met a sannyasi who wanted to make me his disciple, but I could not make up my mind, I was neither this side nor that side, whereupon my wife came to me and pleaded with me to take her back. Apparently I rejected herso she threw herself into the fire. Horror-stricken, I followed her, throwing myself into the fire in turn. That was when I created a connection with certain beings [of the other worlds] and I fell under their power. For two other lives, under the influence of these beings, the same drama was repeated with a few variations.
   During the second of these last three existences, I was married to the same woman whom I again abandoned under the influence of the same monk, and I again remained between two worlds wandering here and there. Again my wife came to plead with me and again I pushed her away. She hung herself, and I hung myself in turn.
   During my last existence, the monk succeeded in making me a sannyasi, and when my wife came to plead with me, I told her, Too late, now I am a sannyasi. So she threw herself into the void, and horror-stricken by the sudden revelation of all these dramas and of my wifes goodness (for it seems she was a great soul), I threw myself in turn into the void.
   As for this last existence, you already know.

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
   And when I awoke, I didnt have this feeling of returning from afar and of having to re-enter my body, as I usually do. No, it was simply as though I were in this other world, then I took a step backwards and found myself here again. It took me a good half an hour to understand that this world here existed as much as the other and that I was no longer on the other side but here, in the world of falsehood. I had forgotten everythingpeople, things, what I had to do; everything had gone, as if it had no reality at all.
   You see, its not as if this world of Truth had to be created from nothing: it is fully ready, it is there, like a lining of our own present world. Everything is there, EVERYTHING is there.

0 1960-01-28, #Agenda Vol 01, #unset, #Zen
   Yet its HAPPY. It loves doing the work, it lives only for thatto change, to transform itself is its reason for being. And its such a docile instrument, so full of good will! Once it even started wailing like a baby: O Lord, give me the time, the time to be transformed It has such a simple fervor for the work, but it needs timetime, thats it. It wants to live only to conquer, to win the Lords Victory.3
   One crore = 10 million.

0 1960-04-07, #Agenda Vol 01, #unset, #Zen
   Your good letter of the 7th has arrived.
   This inner fusion you speak of as a truth to be realized is already accomplished, absolutely perceptible to me. For long I have felt you as an integral part of my being; it seems to me that only some surface eddies prevent you also from feeling and living it.
  --
   As regards LOrpailleur, its good. I keep feeling that everything is going to turn out well.
   ***

0 1960-05-16, #Agenda Vol 01, #unset, #Zen
   After all, its good to know gradually, good to have some illusionsnot for the sake of illusions but as a necessary step along the way.
   Everything comes at the right moment.

0 1960-06-04, #Agenda Vol 01, #unset, #Zen
   It is even good for people whove never been in trance to repeat a mantra (or a word, a prayer) before going to sleep. But the words must have a life of their ownby this I dont mean an intellectual meaning, nothing of the kind, but rather a vibration. And this has an extraordinary effect on the body, it starts vibrating, vibrating, vibrating and so calm, you let yourself go, like falling off to sleep. And the body vibrates more and more, more and more, more and more, and you drift off.
   Such is the cure for tamas.
   Its tamas that gives you a bad sleep. There are two kinds of bad sleep that which makes you heavy and leaden, as if the result of all your effort the day before were wasted, and that which exhausts you, as if you had spent the whole time fighting. And Ive observed that if you cut your sleep up into sections (it becomes a habit), the nights get better. In other words, you must be able to come back to your normal consciousness and your normal aspiration at certain intervals, come back to the call of your consciousness But you must not use an alarm clock. When in trance, its not good to be jolted.
   Just as you are drifting off, you can make a formation and say, I shall wake up at such-and-such time (children do it very easily).

0 1960-06-07, #Agenda Vol 01, #unset, #Zen
   But just now You see, when I am in contact with younot when were sitting together, but at the balcony or at the meditation or at any time at allthis contact is very good, very good, very luminous and clear. I wrote you that, and its getting more and more tangible. But when were HERE together, it feels as though it doesnt move Something is preventing it from taking place HERE. So when you spoke (it was when you made a face), I looked.
   It gives me the impression of something like Yes, thats it, like a cavemanOh (Mother speaks mockingly), surely one of the cave artists or poets or writers! The intellectual life of the caves, I mean! But the cave happens to be low and when youre in it, you are like this (Mother stoops over), but the whole time you want to stand up straight. That makes you furious. Thats exactly the feeling it gives menot a cave meant for a man standing on his two feet; its a cave for a lion or for for any four-legged animal.
  --
   And just imagine! The other day, in the middle of the night, I suddenly found myself inside you. Ah, so thats what hes like, I said. I woke up in the middle of the night with that. And right away I said to myself, But (laughing) but why is he like that!? And this lasted perhaps one or two minutes, maybe more. I was I felt like kicking out in every direction in a kind of rage. And the next second, I thought, But why all this? My goodness, its so easy; the remedy is simply to do this and immediately (I did what I always do, you seeits how I am constantly), quite simply, I melted into the Supreme. Enough of all thisand the very next second, everything was all right.
   So then I thought, This surely must have had some effect (on the disciple). What has happened? I am I was literally in peace.
  --
   good.
   Its not a matter of something breakingit shouldnt break (that makes even more pieces, we dont want more pieces), it should melt.

0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
   S.M came the other day Hes quite informed about events as only the government knows them. He brings me government newsnot what they feed to the public. It doesnt look good. But as he has confidence, he wanted to know (so much confidence that he goes and tells Nehru and others, Oh, Mother said this, Mother said that. And it turns out true, fortunately!). So after describing things at some length, he asked my opinion.
   Logically, according to reason, war seems unavoidable. But as he asked, I looked I looked at my nights, precisely, as well as other things. And then I said, I dont feel it. I dont feel any war.

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
   Are you good at spelling?
   Oh, it depends. When I dont pay attention, its all right. I usually dont make mistakesnot too many!

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   Its at the lake. The property belonged to the mission and at that time its manager was a very good friend of ours, even though he was a missionary. He said that he would arrange for us to have it. Everything was arranged, and I was to receive the money to buy it (they asked for more than fifty or sixty thousand rupees1). But then the money didnt come and our missionary friend left. Hes no longer there; hes been replaced by someone else.
   (Mother looks at a piece of paper) Calling Antonin Raymond2. The architect for the construction.
  --
   Dont you want it? I like it very much, very much. Its a very good friend (Mother holds the book against her heart).
   Oh, I must write a few letters here and there, to France (to announce the publication of the book). I already wrote to A, but I must write him again. Though I suppose he knows that it has come ou the should know. I told him to follow it with

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   But this way of seeing is too far removed from the state of mind and spiritual education in which X has lived,4 of course, for him to understand. Nor am I in favor of proselytizing (to convince X); it would disturb him quite needlessly. He has not come here for that. He came here for something special, something I wanted which he brought, and I have learnt it. Now its excellent, he is a part of the group in his own fashion, thats all. And in a certain way, his presence here is having a very good effect on a whole category of people who had not been touched but who are now becoming more and more favorably inclined. It was difficult to reach all the traditionalists, for example, the people attached to the old spiritual forms; well, they seem now to have been touched by something.
   When Amrita,5 seized with zeal, wanted to make him understand what we were doing here and what Sri Aurobindo had wanted, it almost erupted into an unpleasant situation. So after that, I decided to identify myself with him to see I had never done this, because normally I only do it when I am responsible for someone, in order to truly help someone, and Ive never felt any responsibility in regard to X. So I wanted to see his inner situation, what could and could not be done. That was the day you saw him coming down from our meditation in an ecstatic state, when he told you that all separation between him and me had dropped awayit was to be expected, I anticipated as much!
  --
   This lasted a good half hour before I could calm it down, make it quiet, quiet. And I saw that this came from the fact that he wanted to bring the Power down, to transmit the Power into the physical mind! But as soon as Im put in contact with the Power, you understand, it makes everything explode! (Mother laughs) It felt exactly like my head was going to explode!
   I felt better that night because I was concentrated, but my head was still hurting a little. Then the following day I said to myself, or rather I told him inwardly, Whether you like it or not, I am bringing down whats up above; it is the only way I can feel comfortable! And I told you what happenedas soon as I sat down I was so surprised, for he didnt start doing what he had done the day before; I myself did the same thing, I participated, so to speak, in his will (so as to find out), but with the resolve to remain consciously in contact with the highest consciousness, as always, and to bring it down. And it came in a marvelous flood. He was quite happy, he did not protest! All the pain was gone, there was nothing left, it was perfect. Only towards the end of the meditation did he again want to start doing his little trick of enclosing my physical mind in this construction, but it didnt last I watched all this from above.

0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
   But when I say that, I always see Him smilinga smile its all very good to smile, but it encourages you more than it cures you!
   Text written by Mother in French and English; it became the New Year's Message for 1961.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   Im just now finishing the Yoga of Self-Perfection When we see what human life is and, even in the best of cases, what it represents in the way of imbecility, stupidity, narrowness, meanness (not to mention ignorance because that is too flagrant) and even those who believe themselves to have generous heart, for example, or liberal ideas, a desire to do good! Each time the consciousness orients itself in one direction to attain some result, everything that was in existence (not just ones personal existence, but this sort of collectivity of existences that each being represents), everything that is contrary to this effort immediately presents itself in its crudest light.
   It happened this morning while I was walking back and forth in my room. I had finished my japa I had to stop and hold my head in my hands to keep from bursting into tears. No, it is too dreadful, I said to myself; and to think that we want Perfection!

0 1960-10-15, #Agenda Vol 01, #unset, #Zen
   Each thing carries within itself its own truthits absolute truth, so luminous and so clear. And if you are in contact with THAT, then everything falls into place so wonderfully; but men are NOT in contact with that, they are always in contact through their thought: what they think of something, what they feel about something, the meaning they attach to it (or sometimes its worse)but the highest they go is always the thought they have of it. Thats what creates all this mixture and all this disorderthings in themselves are very good, and then they get confused.
   Z's work involved seeing Mother everyday to watch over her health and her food.

0 1960-10-19, #Agenda Vol 01, #unset, #Zen
   So then she answered (I remember how she put it), First a good punch in the chest (she didnt say in the nose!), a good punch in the chest, and then when theyre down, gasping for air, theyre ready.
   Thats one opinion!

0 1960-10-22, #Agenda Vol 01, #unset, #Zen
   For some time now Ive been experiencing a precise moment during my japa when something takes hold of me and I have all the difficulty in the world to keep from entering into trance. Yet I remain standing. Usually Im walking, but some things I say while leaning up against the windownot a very good place to go into trance! And it grabs me exactly at the same place each time.
   Yesterday, I suddenly saw a huge living head of blue lightthis blue light which is the force, the powerful force in material Nature (this is the light the tantrics use). The head was made entirely of this light, and it wore a sort of tiaraa big head, so big (Mother indicates the length of her forearm); its eyes werent closed, but rather lowered, like this. The immobility of eternity, absolutely the repose, the immobility of eternity. A magnificent head, quite similar to the way the gods here are represented, but even better; something between certain heads of the Buddha and (these heads most probably come to the artists). Everything else was lost in a kind of cloud.
  --
   But it is very good.
   And it shouldnt be difficult to keep that all the time.
  --
   (Mother laughs heartily) Your japa is lovely. Oh, its a whole world thats forming, and its truly harmonious, powerful, beautiful. Its very good. If you like, well do this for a few moments from time to time. It was very how should I put it? very pleasant for me. It feels comfortable, a bit removed from all this porridge! I was very glad.
   If you want to prevent these disturbances in your physical mind, then when you sit for japa You know my Force, dont you? Well then, wrap it around you, like this, twelve times, from top to bottom.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   When I found this out, I immediately thought, good, this boy caught the formation2 X had made for the other one, and it got him back. For its really miraculous that he succeeded. But the other one, the nephew, was left stranded, nowhere to be found. It was obviously the same gang and the same method.
   Then the police got involved. They wanted to take him back to the countryside around Poona (naturally I suppose they nursed him in the meantime), but not much came out of it. Seems that wherever he remembered seeing these people, when he said he had seen them, he fainted. Finally, I was told the story, and the poor family wrote to me saying, Who are these demons with such a great power that even it withstands Mothers force as well as that of Xand who are holding our son? So X was again informed and, knowing the story of the elder brothers friend, he said, Ah, now I know where the other one is, and I hope it wont take too long. But then September 26 passedgeneral despair in the family. They wrote to me, and I concentrated.
  --
   I found out the details: this boy had to go to the station, but on his way, he went into a shoe store just next to the station to buy a pair of sandals. As he entered, he saw a man there choosing a pair of womens shoes for himself! This seemed strange to him: Whats this man doing buying and he WATCHEDsuddenly, nothing more. He lost consciousness and no longer knew what happened to him. And thats how the story begana man selecting womens shoes in a shop! He must do strange thingsprobably intentionallyto attract peoples attention. Naturally, out of curiosity, the boy started watching, and that was thatall of a sudden, blank, nothing more! And long afterwards he found himself far away in a train with this man. Hes here now with his mother they came to thank me. Its he who gave me the details. Hes a nice boy, but all this has left him with some anxiety, especially when he speaks of it. Hes trying to forget. He told me hed like to join the army and asked my permission. The boy feels a need for force and he has the idea that to be part of such a force would be good for him. (Of course, he didnt tell me all this, hes not that conscious. But thats what he feels the need to be supported by an organization of force.) So I encouraged him. I told him it was a good idea. His mother wasnt very happy! She feared he was leaping from the frying pan into the fire!
   Another curious detail is that after having taken away all his appetite and having put him in the caf as a waiter, they told him, Now you must eat, so he tried to eat, and for four days he vomited up everything he put init was completely black! After that, he was able to start eating a little. Its a fantastic story!
  --
   This is why I tell people (not that I expect them to do it, at least not now, but its good they know) that its NOT a matter of fate, NOT something that completely escapes our control, NOT some sort of Law of Nature over which we have no powerit is not so. We are truly the masters of everything which has been brought together to create our transitory individuality; we have been given the power of control, if only we knew how to use it.
   Its a discipline, a tremendous tapasya.9
   But its good to know in order to avoid this feeling of being crushed when things are still completely outside your control, this sense of fatality people havetheyre born, they live, they die: Nature is crushing and we are the playthings of something much bigger, much stronger than us that is the Falsehood.
   In any case, for myself, in my yoga, only after I KNEW that I AM the Master of everything (provided I know how to BE this Master and LET myself be this Masterprovided, that is, that the outer stupidity accepts to stay in its place), did I know that one could be the Master of Nature.
  --
   And even if at the moment you dont feel very good, you are able to say, It doesnt matter; what we have to do, well do (this fear of not being able to do what has to be done is the most irksome), if at that moment you can sincerely say to yourself, No, I trust in the Divine Grace no, I will do what I have to do, and Ill be given the power to do it, or the power to do it will be created in me then that is the true attitude.
   I feel thats what you give me.

0 1960-10-30, #Agenda Vol 01, #unset, #Zen
   Its good. Well have these little meditations from time to time. For me, its pleasant, for I have neither to restrict nor contain nor veil myself. Its nice.
   And I see whats coming down; its good.
   And there is something very happy, very happy, which keeps repeating, Its good, its good! Happy and rather satisfied because of that.
   My impression is that in a while, maybe not in such a distant future, well be able to do something, a sort of it will no longer be personal. We should be able to establish something.4
  --
   Ive tried everything, you know, from complete fasting to a meat dieteverything, everything. Well, I noticed that you can have pleasant experiences while fasting, but its not good, it shouldnt be donethese are all old ideas. No, the body must be solid, solid otherwise
   (Mother gives the disciple a carnation, named by her Collaboration)

0 1960-11-05, #Agenda Vol 01, #unset, #Zen
   These things from the past its rather oddnow, once they come and Ive spoken of them, they get erased. As if they were returning one last time to say goodbye before going for good.
   All these memories (actually theyre rather pictures) seem to be coming forward to show themselves with all the knowledge, truth and HELP they represent; they come to say, There! You see, this is the origin of thata whole curve. Then once Ive seen it, its gone.
  --
   So then I went in search of its origin. Its something in the subconscientin the cells subconscient. Its roots are there, and on the least occasion And its so very, very ingrained that For example, you can be feeling very good, the body can be perfectly harmonious (and when the body is perfectly harmonious, its motions are harmonious, things are in their true places, everything works exactly as it should without needing the least attentiona general harmony), when suddenly the clock strikes, for example, or someone utters a word, and you have just the faint impression Oh, its late, Im not going to be on timea second, a split second, and the whole working of the body falls apart. You suddenly feel feeble, drained, uneasy. And you have to intervene. Its terrible. And were at the mercy of such things!
   To change it, you have to descend into itwhich is what Im in the midst of doing. But you know, it makes for painful moments. Anyway, once its done, it will be something. When that is done, Ill explain it to you. And then Ill have the power to restore you to health.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   All this came to me yesterday. I kept Z with me for more than half an hour, nearly 45 minutes. He told me some very interesting things. What he said was quite good and I encouraged him a great dealsome action on the right lines which will be quite useful, and then a book unfortunately mixed with an influence from that artificial world (but actually, even that can be used as a link to attract people). He must have spoken to you about this. He wants to write a kind of dialogue to introduce Sri Aurobindos ideasits a good idealike the conversations in Les Hommes de Bonne Volont by Jules Romain. He wants to do it, and I told him it was an excellent idea. And not only one typehe should take all types of people who for the moment are closed to this vision of life, from the Catholic, the fervent believer, right to the utmost materialist, men of science, etc. It could be very interesting.
   This is what you see in life, its all like thateach thing has its place and its necessity. This has made me see a whole current of life I was very, very involved with people from this milieu during a whole period of my existence and in fact, its the first approach to Beauty. But it gets mixed.
  --
   Its an approach which is not at all mental nor intellectual nor (God knows!) moral in the leastno notion of good or Evil nor any of those things, absolutely none of that. Theres a moment in life when you begin thinking a little and you see all this from an overall or universal point of view in which all moral notions completely disappearFOR ANOTHER REASON. This experience with Z reminded me of a certain way of approaching Beauty that enables you even to find it in what appears dirty and ugly to the common vision. It is She trying to express herself in this something which to the common vision is ugly, dirty, hypocritical. But of course, if you yourself have striven assiduously and have greatly held yourself in, then you look at it reprovingly.
   From my earliest childhood, instinctively, I have never felt the slightest contempt or how should I say (well, well! I was thinking in English) shrinking or disapproval, severe criticism or disgust for the things people call vice.

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   Its a lack of plasticity in the mind, and they are bound by the expression of things; for them, words are rigid. Sri Aurobindo explained it so well in The Secret of the Veda; he shows how language evolves and how, before, it was very supple and evocative. For example, one could at once think of a river and of inspiration. Sri Aurobindo also gives the example of a sailboat and the forward march of life. And he says that for those of the Vedic age it was quite natural, the two could go together, superimposed; it was merely a way of looking at the same thing from two sides, whereas now, when a word is said, we think only of this word all by itself, and to get a clear picture we need a whole literary or poetic imagery (with explanations to boot!). Thats exactly the case with these children; theyre at a stage where everything is rigid. Such is the product of modern education. It even extracts the subtlest nuance between two words and FIXES it: And above all, dont make any mistake, dont use this word for that word, for otherwise your writings no good. But its just the opposite.
   (silence)
  --
   You asked me just now if we have a say in the matter. Well, last year I didnt go out; I had no intention of going to the Sportsground or to the theater for the December 2 program, but I was often asked to see that the weather be good. So while I was doing my japa upstairs, I started saying that it shouldnt rain. But they werent in a very good mood! (When I used to go out myself, it had an effect, for it kept the thing in check, and even if it had been raining earlier, that day it would stop.) So they said, But you arent going out, so what does it matter. I said I wascounting on it. Then they answered, Are you prepared to have it rain the next time you go out?Do what you like, I replied. And when I went out on November 24 for the prize distribution, there was a deluge. It came pouring down and we had to run for shelter in the gymnasiumeveryone was splashing around, the band playing on the verandah was half-drenched, it was dreadful!the day before it hadnt rained, the day after it didnt rain. But on that day they had their revenge!
   I dont want that to happen this time. Once is enough. So Im going to see about it.
  --
   A while ago You know that I have TREMENDOUS financial difficulties. In fact, I have handed the whole matter over to the Lord, telling Him, Its your affair; if you want us to continue this experience, well, you must provide the means. But this upsets some of them, so they come along with all kinds of suggestions to keep me from having to to resort to something so drastic. They suggest all kinds of things; some time ago they said, What about a good cyclone, or a good earthquake? A lot of damage to the Ashram, a public appeal that would bring in some funds! (Mother laughs) Yes, its of this order! And its all quite clear and definitewe have veritable conversations!
   I listen, I answer. Its not satisfactory! I told them. But theyve kept to their idea, they like it. When that first storm came some time back (you remember, with those terrible bolts of lightning and that asuric being P.K. saw and sketched): Dont you want us to destroy something? I got angry. But it was This influence was so close and acute that it gave you goose bumps! The whole time the storm lasted, I had to hold on tight in my bed, like this (Mother closes her fists tight as in a trance or deep concentration), and I didnt movedidnt movelike a a rock during the entire storm, until he consented to go a bit further away. Then I moved. And even now, it comesfrom others (theres not just one, you see, there are many): How about a good flood? A roof collapsed the other day with someone underneath, but he was able to escape. So roofs are collapsing, houses Arouse public sympathy, we must help the Ashram! Its no good, I said. But maybe thats whats responsible for this interminable rain. And they offer so many other things oh, what they parade past me! You could write books on all this!
   But generally and this is something Theon had told me (Theon was very qualified on the subject of hostile forces and the workings of all that resists the divine influence, and he was a great fighteras you might imagine! He himself was an incarnation of an asura, so he knew how to tackle these things!); he was always saying, If you make a VERY SMALL concession or suffer a minor defeat, it gives you the right to a very great victory. Its a very good trick. And I have observed, in practice, that for all things, even for the very little things of everyday life, its trueif you yield on one point (if, even though you see what should be, you yield on a very secondary and unimportant point), it immediately gives you the power to impose your will for something much more important. I mentioned this to Sri Aurobindo and he said that it was true. It is true in the world as it is today, but its not what we want; we want it to change, really change.
   He wrote this in a letter, I believe, and he spoke of this system of compensation for example, those who take an illness on themselves in order to have the power to cure; and then theres the symbolic story of Christ dying on the cross to set men free. And Sri Aurobindo said, Thats fine for a certain age, but we must now go beyond that. As he told me (its even one of the first things he told me), We are no longer at the time of Christ when, to be victorious, it was necessary to die.

0 1960-11-26, #Agenda Vol 01, #unset, #Zen
   Your force cured me in one hour in a spectacular way. I would understand if you had merely cured my flu, for thats something more general, and with a good general vibration it can be removed; but the force acted with an astonishing precision and accuracy: first it wiped out my flu, then it touched a toothache thats been hurting for the last three days, and in five minutes that was gone. Finally, I had a pulled ligament which for three or four years now has periodically given me pain (a thigh ligament where it joins the pelvis, to be precise) and this last week it was hurting so much that I found it difficult to sit cross-legged for meditation. And then I felt the force come and touch just there, exactly at this point, and the pain vanished. And yet the problem was of an organic nature, not some general illness!
   (Mother remains silent a moment, then says:)
  --
   But immediately, the following dayDarshan dayas the thing developed (you see, something was working inside), I could again turn my attention to the people who were there. And oddly enough, just when you came, there was suddenly a kind of little shock, like an electric shock, and a spark leapt out. And at that moment the Power acted for perhaps a split second You see, there has been this bad karma, this old formation around you for a very long time, and it hadnt I recall telling you several years ago, I shall be able to cure such cases as yours only when the Supramental descends. And this feeling of incapacity, of something resisting, was still present, still aliveof not having the right power to dominate it. But just as you went by, for a second, there was this flash of like a spark when two electric wires touch. It was a golden spark, a resplendent lightzzzt! And it leapt out. Ah! I thought; its good.
   That was it.
  --
   good; its good. Im happy. Its the first such experience.
   Before I fell sick, I had a peculiar dream. I was here in the corridor, and someone quite dark came to tell me that Mother wanted me to change my work. And I recall trying with all my might to ask him, But why, why? Finally you arrived. You were there at a table with some others. I was quite annoyed because all these people upset me, they were hindering me from being with you. And you said to me very clearly, Its time this gentleman goes. perhaps this gentleman represented a part of my being which had to disappear or change, but anyway you asked me to do something extremely difficultl felt a very great difficulty doing it. I even remember, in my dream, having left you for an instant, as if I wanted to leave the Ashram, then I must have walked up and down for a while. Finally, I must have made an enormous effort to come back and sit next to you on a bench which symbolically was very hard The next morning I woke up with the flu.
  --
   Yes, its good. Its working as it should. It may not be very nice to tell someone its good he was sick, but its good!
   (silence)

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   On the 6th, everyone will finally be gone. But tomorrow is going to be dreadful; I have to sit there for at least two hours distributing calendars. And on top of that, there are all these controversies over the music they play at the library each week. Some say that its very good, others that its very bad (the usual things). And each party has pleaded his case. They told me that theyll give me a concert at Prosperity4 so that I may judge for myself. Its all recorded. Im afraid it will be rather noisy For myself, I know quite well how to get out of it I think of something else! But its going to I can see it already. Didnt I tell you were in a chaos? Well, I have the feeling that this is going to beat all.
   How do you mean a chaos?
  --
   As I approached the house, but still from some distance, I suddenly saw some men busy at work. Then instantly instantly this road which was so vast, sunlit and smoothso smooth to the feet oh, it became the top level of a scaffolding. And what is more, this scaffolding was not very well made, and the closer I came the more complicated it gotthere were planks jutting out, beams off balance. In short, you had to watch every single step to keep from breaking your neck. I began getting annoyed. Moreover, my packages were heavy. They were heavy and they so saddled my arms that I was unable to hold onto anything and had constantly to do a balancing act. Then I began thinking, My God, how complicated this world is! And just at that moment, I saw a young person coming along, like a young girl dressed in European clothes, with a hat on her head all black! This young person had white skin, but her clothes were black, and she wore black shoes on her small white feet. She was dressed all in blackblack, all in black. Like complete unconsciousness. She also came carrying packages (many more than me), and she came hopping along the whole length of the scaffolding, putting her feet just anywhere! My God, I said to myself, shes going to break her neck!But not at all! She was totally unconscious; she wasnt even aware that it was dangerous or complicateda total unconsciousness. But her unconsciousness is what allowed her to go on like that! I watched it all. Well, sometimes its good to be unconscious! Then she disappeared; she had only come to give me a demonstration (she neither saw me nor looked at me). And looking down at the workers, I saw that everything was getting more and more complicated, more and more, more and more and there wasnt even any ladder by which to get down. In other words, it was getting unbearable. Then something in me rebelled: Ah, no! Ive had enough of all thisits too stupid!
   And IMMEDIATELY, I found myself down below, relieved of my packages. And everything was perfectly simple. (I had even brought the packages along without realizing it.) All, all was in order, very neat, very luminous, very simplesimply because I had said, Ah, no! Ive had enough of this business! Why all these stupid complications!5

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   49To feel and love the God of beauty and good in the ugly and the evil, and still yearn in utter love to heal it of its ugliness and its evil, this is real virtue and morality.1
   Do you have a question?
  --
   The second step is to be POSITIVELY conscious of the supreme goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortioneven ugliness, even cruelty, even evil are a disguise for that Something which is essentially good or beautiful, luminous, pure.
   With this comes TRUE collaboration. For when you have this vision, this awareness, when you live in this consciousness, you also get the power to PULL That into the manifestation on earth and put it into contact with what, for the time being, distorts and disguises; thus the deformation and disguise are gradually transformed by the influence of the Truth behind.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   Our self-deception is always in good faith! We always act for the welfare of others or in the interests of humanity and to serve you (that goes without saying!). How exactly do we deceive ourselves?
   I would like to ask you a question in turnbecause there are two ways of understanding your question. It can be taken in the same ironic or humorous tone that Sri Aurobindo has used in his aphorism when he wonders at mans capacity for self-deception. That is, you are putting yourself in the place of the self-deceiver and saying, But I am of good faith! I always want the welfare of others the interests of humanity, to serve the Divine (of course!). Then how can I be deceiving myself?
   But actually, there are really two quite different forms of self-deception. One can be very shocked by certain things, not for personal reasons but precisely because of ones goodwill and ardor to serve the Divine, when one sees people misconducting themselves, being egoistical, unfaithful, treacherous. There comes a stage when one has mastered these things and doesnt permit them to manifest IN ONESELF; but to the extent that one is in contact with ordinary consciousness, ordinary viewpoints, ordinary life and thought, their possibility is still there, latent, because they are the inverse of the qualities one is striving for. And this opposition always exists until one has risen above and no longer has either the quality or the defect. As long as one has virtue, one always has its latent opposite. The opposition disappears only when one is beyond virtue and sin.
   But until then, there is this kind of indignation stemming from the fact that one is not entirely above: its a period when one totally disapproves of certain things and would be incapable of doing them. And up to this point, there is nothing to say, unless one gives an external, violent expression to his indignation. If anger interferes, it indicates an entire contradiction between the feeling one wants to have and this reaction towards others. Because anger is a deformation of vital power originating from an obscure and thoroughly unregenerate vital,1 a vital still subject to all the ordinary actions and reactions. When an ignorant, egoistic individual will exploits this vital power and encounters opposition from other individual wills around it, then under the pressure of opposition this power changes into anger and tries to obtain through violence what could not be achieved by the pressure of the Force alone.

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its not at all the same as in the West, in Europe or America, not at all. Basically, the people in those countries are made of the same stuff as we are. But here thats not the case, because for centuries it never changeda Brahmin, for example, always remained a Brahmin, a Kshatria was always a Kshatria and all his servants were Kshatrias. It stayed in the family, in the sense that in each caste the servantsoften poor relativesbe longed to that same caste. From a social standpoint this might not have been too pleasant, but as far as atmosphere was concerned, it was very good. This was changed, however, first by the Muslim invasion, and then especially by the British.
   The British, you see, were served only by pariahs (in fact, its we Europeans who named them that!). But they were not actually pariahs by birth, they became pariahs out of HABIT.
  --
   But now the situation is bad. There are something like thirty cases of measles, four or five of smallpox and some chickenpox as well. You must be careful. I need you in good health, otherwise well have to stop everything!
   There are places where it happens like that: suddenly everything stopsno more school, no more mail, no more trains. I remember a poor little village in Japan where they had a flu epidemic, the first of its kind. They didnt know what it was and the whole village fell ill. It was winter, the village was snowed in and there was no more communication with the outside (the mail came only once every fifteen days). The postman arrived and everyone was dead, buried beneath the snow.

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   But otherwise. Some of the things you note down I just put away. But some I show to Nolini (of them all, Nolini is the one who can best understand). I give him certain things to read, but otherwise, no. It is completely different between us, as I told you completely different. If you benefit from it, so much the better! If it helps you in your inner development, good, I have no objectionon the contrary. Its quite natural, the natural consequence of our meetings.
   But if while speaking with Sujata you feel that something might help her, I have no objection to your telling hersimply say that its between the two of you.

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   Thats goodhe received it as I sent it.
   But would it really have made a difference to send these photos on the 21st, as Amrita wanted, rather than later?
   Ah, yes! (How to explain?) On the 21st, these photos could still have created a kind of difficulty in Xs consciousness (a semiconscious difficulty) because of all the obstacles, all the contradictions, all that was coming to put up a figh the is very sensitive to these things and I didnt want to put him in contact with that realm. Later, though they had been given a good thump on the head (Mother abruptly bangs down both hands) and were keeping still. Then I said, All right, now you can send them.
   I always avoid putting him in contact with the realm of conflicts and contradictions because he is extremely sensitive and it causes him difficulties. Thats why I said, No, dont bother. Afterwards, it was fine!

0 1961-01-Undated, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then it is good.
   But up to this point there is still a small corner [of the I] somewheregenerally the observer, the witness who is watching.

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, that man was terriblehe had a terrible power. But quite a good external appearance!
   Have you seen his photo? No? Ill have to show it to you. He was a handsome man, about sixty years oldbetween fifty and sixty.
  --
   It doesnt matter! Put your ideas down on paper. There are things you already know you want to say. Put it all on paper. I assure you it will do you good. I have seen it several times recently and I wanted to tell you: begin your book on Sri Aurobindo! Begin anywhere at all, at any point the middle, the end, the beginningit doesnt matter! Whatever you feel you have to say, write it down. Its good to keep yourself occupied like that now, during this period. And for our next meetings you can work a little on The Synthesis of Yoga and we will look at it together instead of you always making me talk! I have increased your work, there will be no end to it. If it goes on like this, there will never be an end!
   Fortunately!
  --
   good-bye now, petit. Dont worry.
   Ixora arborea (Torch Tree).

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   It has been good for it (not externally, but inwardly, for its state of consciousness: the body-consciousness), it has done the body some good, but. Now its like this (Mother opens her hands in a gesture of total surrender). For each blow it receives (its a bludgeoning, my child!), for each blow, it remains like this (same gesture). Yesterday, to make it happy, I wrote down something like this (concerning its latest difficulty): If this present difficulty is useful (its the body addressing the Lord, and the Lord. its a perpetual adoration: all the cells vibrate, vibrate with the joy of Love; yet despite that ), if this or that difficulty is useful for Your Workso be it. But if it is an effect of my stupidity (its the body speaking), if its an effect of my own stupidity, then I beseech You to cure me of this stupidity as quickly as possible.
   It doesnt ask to be cured of the illness! It doesnt ask, it is ready; All right, it says. As long as I can keep going, I will keep going. As long as I can last, I will last. But thats not what Im asking for: I am asking to be cured of my stupidity. I believe this is what enables it to yes, what gives it the necessary endurance.

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Last night I had a dream about you that made a vivid impression on me. Its probably absurd, but it was so real! You had called me because you were going to leave your body: you had decided to leave and you wanted somehow to say good-bye. It was so real! I came to you and for a moment you placed my head on your knees, and I was filled with light; it was very tender. But at the same time, I knew you were saying good-bye, you were going to leave your body, and I wept in my dream. Then I went to sit in a corner because there were other people who probably had come to see you as well. I remained in that corner, strickenit seemed so real, you understand! Just then, aman I didnt know entered the room (I knew he was French), a stranger dressed all in black, and he started making a loud commotion. He was smoking a pipe,2 a very coarse man, and he wanted to make all the people there, the disciples, get out of the room .3 It was so real! I awoke with a start and almost cried aloud, Ah, its a dream! Its only a dream!
   Oh, it was that real!
  --
   It is attached to nothing: none of its habits, none of its ways of being-nothing. It says in all sincerity, I ask only for the Light, only to change. That is its state. it has never, never said, Oh, Im tired, Ive had enough! Bah! Its not like that. It is attached to nothing for a long, long time it has ceased to have desiresit is attached to nothing at all, to nothing. There isnt a single thing for which it says, Oh, I cant do without that! Not one. It doesnt care-if something comes, it takes it; if it doesnt come, the body doesnt think about it. In other words, its truly good-natured. But if this isnt sufficient, then it doesnt know and it says, If there is something I cant do or I dont know or I am not doing It asks for nothing more than to make the necessary effort!
   (silence)
  --
   No, no I know that! I tell you, it can only be one of two things: either a good kick from the Enemy who is still trying to find a support in someones mentality, or else premonitory.
   I certainly hope not!
  --
   But truly speaking, the minute one completely emerges from the ordinary mind, NO EXTERIOR SIGN IS A PROOF, absolutely none. There is absolutely no standard to go byneither splendid good health nor good equilibrium, nor an almost general disorganizationnone of these. All depends exclusivelyexclusivelyon what the Lord has decided. Exclusively. Consequently, if one remains very quiet, one is sure to know what He has decided.
   When I am perfectly tranquil, I immediately live in a beatific joy where questions dont arisethere are no questions! One asks for nothingone LIVES! One lives happily, and thats all. Theres no, Will it be like this? Will it be like that?how childish! There are no questions, questions dont arise. One is a beatitude manifesting, that is all.
  --
   Otherwise, concentration is very good, it doesnt tire mewhen my body is not drained, when it isnt constantly aware that it exists because it hurts here, hurts there, aches here, aches there (pain is what gives it a sense of existing), when the body is able to forget itself, things go well, its nothing. Now the Force passes through me without causing fatigue, while many years ago, too much Force created tension; but its not like that now, not at allon the contrary, the body feels better when a lot of force has passed through it.
   I dont know. We shall see.
  --
   To realize what one has to realize, it is absolutely indispensable to be TOTALLY free of all ties with the ordinary, false consciousness common to material body-consciousness the consciousness of the body-substancederiving from the subconscient and the inconscient. This must not only be mastered (it has been mastered for a long time)but there must be complete independence so that it no longer has the power to provoke any reaction at all. But we arent there yet, its still not like that, and as long as it isnt, we are not on the safe side. But when all the bodys cells, even in their most subconscious reactions, will come to know what I myself know, that the Supreme alone exists, when they will know that, it will be goodnot before. As I told you just now, they still have ordinary reactions: If I have to stay on my feet, (this isnt a thought; Im obliged to use words, but it isnt a thought), If I have to stay on my feet, Im going to get tired; if I do too much, Ill be tired, if I do this, it will have that consequence, if. This stupid, automatic little mechanism. its not yet THAT, not yet That!
   Of course, theres the constant difficulty of all the thoughts coming from outside and from the people you live with. But now the consciousness is such that these outer things are seen objectively (Mother makes a gesture of seeing vibrations coming and stopping before her eyes)automatically I see everything that comes from the surrounding vibrations objectively: far, near, above, below, everywhere. The vibration comes WITH THE KNOWLEDGE. In other words, its not that you see what it is only after it has been received and absorbed: it comes with the knowledge, and this is a great help. This type of perception has considerably increased and become much more precise since that experience [of January 24], much more; it has made a big difference.
  --
   So good-bye, mon petit.
   (Mother gets up to leave when suddenly, turning upon the threshold, She looks at Satprem with her eyes like diamonds and, in a tone of voice he has never heard before, as if it were a Command from above, says:)

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   And the next afternoon, I closed my eyes while I was bathing and what did I see but an enormous, magnificent cobra! It gazed at me, almost smiling, and stuck out its tongue! good, I said, then everything is all right! (laughing) I have only to hold on.
   So, thats all I have to say.
  --
   The day its established, it will be good.
   (silence)
  --
   Formerly, when it couldnt do its work, the body had a kind of impatiencea feeling that despite all its aspiration and goodwill to be a fit instrument, these disorders were barring the way. Even this has completely gone.
   Now the body has a kind of extraordinary smile for everything. At the end of the day, with the accumulation of everything coming from the people I have seen and the work I have done, when I have to push and pull myself just to climb the stairs because my legs are like iron rods, without any will (thats the most terrible part: they dont respond to the will), even at times like these, when my arms are what pull me up the stairs (no longer my legs), the body doesnt protest, doesnt protest. Then it begins walking back and forth for japa. And after half an hour of walking, things are infinitely better (Mother makes a gesture of the Force descending into her body).
  --
   Well, thendo you need anything? Nothing? Petit, when I have something especially good for lunch, I always feel like giving it to you!
   Lonicera japonica (Japanese Honeysuckle).

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   I treated it as something altogether secondary and unimportantwhen people need to gallop, I let them gallop (but I hadnt met Z). Then J. and Z left together on a speaking-tour of Africa and there things began to go sour, because Z was working in one way and J. in another. Finally, they were at odds and came back here to tell me, World Union is off to a good startwith a quarrel! (Mother laughs) Z was saying, Nothing can be done unless we base ourselves EXCLUSIVELY on the teaching of Sri Aurobindo and the Mother and they are behind us giving support. And J. said, No, no! We are not sectarian! We accept all ideas, all theories, etc. I replied, and as it happens, I said that Z was right, though with one corrective: he had been saying that people had to recognize us as their guru. No, I said, its absolutely uselessnot only useless, I refuse. I dont want to be anybodys guru. People should simply be told that things are to be done on the basis of Sri Aurobindos thought.9
   So they kept pulling in opposing directions. Eventually they tried to set something up (which still didnt hold together), and finally they wrote me a little more clearly. (There is one very nice man involved, Y. He isnt particularly intellectual but has a lot of common sense and a very faithful hearta very good man.) Y asked me some direct questions, without beating around the bush, and I replied directly: World Union is an entirely superficial thing, without any depth, based on the fact that Sri Aurobindo said the masses must be helped to follow the progress of the elitewell, let them go ahead! If they enjoy it, let them go right ahead! I didnt say it exactly like that (I was a bit more polite!), but that was the gist of it.
   Now it has all fallen flat. They are carrying on with their little activities, but its absolutely unimportant. They publish a small journal, and V, who writes for them, is far from stupid. She is rather intelligent and I have some control over her, so I will try to stop her from writing nonsense.
  --
   It serves as a test, my child, a very good test! There are many things like that.
   For example, theres someone here, Mridou (you know her, shes as round as a barrel11), who gossips to everybody. She had quite a clientele for a long time because she used to make Indian sweets and the Europeans went to her place for snacks. She is a woman who, when there isnt any gossip, invents it! She tells all the dirt imaginable to all her visitorsa fact which was brought to my attention. I recall that a long time ago Sir Akbar from Hyderabad warned me, You know, shes the second Mother of the Ashram, be careful! Its a good test, I replied, people who dont immediately sense what it is arent worthy of coming here!
   Well, with J. its the samefrom an intellectual viewpoint, its the very same thing: if people are taken in by what he says, it means theyre not ready AT ALL.
  --
   Then it proves they have never read anything by Sri Aurobindo. Its unimportant. No, its even better than unimportant: its a test. This place is full of tests, full, full, full! People dont realize. One can see it happening, as though it were done on purpose just to trip people up (not really on purpose, but thats how it acts). It protects me from hordes of good-for-nothings! I am not eager to have a lot of people here.
   Another thing that shocked me was in their journal.
  --
   But it doesnt matter, we must always keep smiling, mon petit. In the end, good always comes out of such thingsits a sorting-out! A splendid, splendid sifter!
   The truth is, VERY FEW people are ready to be here, very few. We have taken in all typeswe accept, we accept, we acceptafterwards, we sift. And the sifting goes on more and more. Actually, we accept everything, the entire earth, and then (gesture) theres a churning. And everything useless goes away.
   The opposition is clearly becoming stronger and stronger, a very good signit means we are advancing. But circumstances are growing more and more difficult: the least thing becomes an opportunity to demonstrate bad will and spiteon the part of the government, on the part of people here and so on. Seen from a superficial viewpoint, we are more than ever in the soup. But this makes my heart rejoice! I take it as a sign that we are getting nearer.
   Dont let it trouble you, you must always smile. Smile, be absolutely above it allabsolutely.
  --
   Oh, Ive had all sorts of examples! All these errors serve as tests. Take the case of P.: for a long time, whenever someone arrived from the outside world and asked to be instructed, he was sent to P.s room. (I didnt send them, but they would be told, Go speak to P.!) And P. is the sectarian par excellence! He would tell people, Unless you acknowledge Sri Aurobindo as the ONLY one who knows the truth, you are good for nothing! Naturally (laughing), many rebelled! (You see, out of lazinessso as not to be bothered with seeing people or answering their questionsone says, Go find so-and-so, go ask so-and-so, and passes off the work to another.) Well, it was finally understood that this wasnt very tactful, and perhaps it would be better not to send visitors to P., since so many had been put off. But actually. I was told about it afterwards and I replied, Let people read and see for THEMSELVES whether or not it suits them! What difference does it make if theyre put off! If they are, it means they NEED to be put off! Well see later. Some of them have come full circle and returned. Others never came backbecause they werent meant to. Thats how it goes. Basically, all this has NO importance. Or we could put it in another way: everything is perfectly all right.
   (silence)
  --
   Things are going very badly: a pack of enemies assailing me, friends deserting usits going very, very badly. Then yesterday evening, while I was walking for japa and all these good tidings were arriving, I said to the Lord, Listen, Lord, you have Indra to help the good people I beseech you, send him to me; he has some work to do!(Mother laughs) Then my walk became so amusing! I was watching them come in as I walked Indra and all the other godsand they were hard at work. Delightful!
   Hibiscus, double flower, light pink.
  --
   This is the text of Mother's reply to J.: 'I have read Z's account and your own letter on this subject. in the faith of his devotion, he must have been quite offended. The truth in what he says is that any idea, WHATEVER its degree of truth, is ineffective if it does not also carry the power acquired through realization, by a real change of consciousness. And if the proponent of this idea does not himself have the realization, he must seek the backing of those who have the power. On the other hand, what you say is true: an idea ought to be accepted on the basis of its inherent truth and not because of the personality expounding it, however great this personality may be. These two truths or aspects of the question are equally true but also equally incomplete: they are not the whole truth. Both of them must be accepted and combined with many other aspects of the question if you want to even begin to approach the dynamic power of the realization. Don't you see how ridiculous this situation is? Three people of goodwill meet in the hope of teaching men the necessity for a "World Union" and they are not even able to keep a tolerant or tolerable union among themselves, because each sees a different angle of the procedure to be followed for implementing their plan.'
   Although it began as a fund-raising organization for the needs of the Ashram and Auroville, this 'strictly external thing,' which had 'nothing to do with working for an ideal,' would, after Mother's departure, coolly declare itself the 'owner' and guide of Auroville.

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother gives more flowers) This one is more on the personal side: Friendship with the Divine2, the friendly relationship you can have with the Divineyou understand each other, you dont fear each other, youre good friends! And this one is a wonder! (Mother gives Divine Love Governing the World3) What strength! Its generous, expansive, without narrowness, pettiness, or limitationswhen that comes.
   ***
  --
   Yesterday I sent you something (there wasnt much of it, just a taste): its a bit of the pistachio puree they make for me. Concentrated food.6 Its funny I have got it into my head to make you a gourmand! (Mother laughs) good-bye, mon petit.
   Gomphrena globosa (purple Amaranth).
  --
   Mother is referring to the movements of consciousness, both good and bad, of those whom she has accepted as disciples and taken into her consciousness.
   Mother was already seeking the 'new food.'

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   good morning!
   I have to fight to get out of there! I began to scold them all, saying they were wasting all my time then I was able to come. Otherwise, impossible.
  --
   I was abruptly awakened by the clock striking (I didnt count), and my immediate feeling was, Well, he is really very nice! Now theres a good companion!
   But I woke up one hour too early!1
  --
   58The animal, before he is corrupted, has not yet eaten of the tree of the knowledge of good and evil; the god has abandoned it for the tree of eternal life; man stands between the upper heaven and the lower nature.
   Do you have a question?
  --
   According to Theon, the serpent wasnt the spirit of evil at all: it was the evolutionary Force. And Sri Aurobindo fully agreed; he used to tell me the same thing: the evolutionary power the mental evolutionary poweris what drove man to gain knowledge, a knowledge of division. And its a fact that along with the sense of good and Evil, man became conscious of himself. Naturally, this ruined everything and he couldnt stay: it was his own consciousness that drove him out of Paradisehe could no longer stay.
   Then was man banished by Jehovah or by his own consciousness?
  --
   good-bye, petit. You know, I enjoy myself, I enjoy myself every day!
   (Mother notices a brilliant crimson canna in a vase)

0 1961-03-14, #Agenda Vol 02, #The Mother, #Integral Yoga
   And within oh! Its like waves, constantly, the equivalent of those nuances of color I was speaking about, waves of this joy of life, the joy of life rippling past, touching; but instead of being. At times, you see, the body is in a sort of equilibrium (what we, in our ordinary outer consciousness, call equilibrium that is, good health), and then this joy is constant, like swells on the sea (Mother shapes great waves): it seems to flow on behind everything; it comes and shows its face for a moment, then vanishes. In the very tiny things of lifeyes, physical life the joy of these things, the joy life contains, this luminous, special kind of vibration, rises up as if to remind us that its here; it is here, it mustnt be forgotten, its here but its kept down by this tension.
   Then, from time to time, everything seems to be on the edge of a precipice; the body doesnt fall simply because it keeps its balance but without this higher state of perfect faith, one would surely fall!

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   Man questions himself because the mental instrument is made for seeing all possibilities and because the human being feels he has freedom of choice and the immediate consequences are the notions of good and evil, right and wrong, and all the ensuing miseries. This cant be called a bad thing: its an intermediate stagenot a very pleasant stage, but nevertheless it was certainly inevitable for a total development.
   ***
  --
   It was so sad to see how good-for-nothing we were that it woke me up, or rather I heard the clock strike (like the other day, I didnt count and leapt out of bed; but I quickly noticed that it was only 3 oclock and lay back down). Then I began looking and told myself, If we really have to emerge from all this infirmity before anything can truly be well done, then we have quite a long road to travel! It was pitiful, pitiful (first on the mental, then on the material plane), absolutely pitiful. And I was depending on these people! (Sri Aurobindo was depending on me and therefore on them.) good god, I said, if I only knew where things were kept! If they had just let me handle things, it could have been done quickly. But no! All those people had to be involved Oust as we always depend on intermediaries in real life).
   It made me wonder.
  --
   When I told you last time about that experience [of March 11, with Pavitra] the night I met you and was saying good-bye, I neglected to mention one very important point, the most important, in fact: I was leaving the subjection to mental functioning permanently behind That was the meaning of my departure.
   For a very long time now I have been watching all the phases of the subjection to mental functioning come undone, one after another for a very long time. That night was the end of it, the last phase: I was leaving this subjection behind and rising up into a realm of freedom. You had been very, very helpful, as I told you. Well, this latest experience was something else! It came to make me look squarely at the fact of our incapacity!
  --
   Of course, these scenes are slightly exaggerated because they are seen in isolation from the rest; within the whole many things crisscross and complete each other, diminishing each others importance. But in an experience like last nights, things are taken singly and shown in isolation, as through a magnifying glass. And after all its a good lesson.
   Inefficiency. All right, then.

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   But Z I dont know how to explain my relationship with him. He is sheltered by a light of benediction, so. When he was here I opened the doors for him to a realization he was incapable of having, something light years beyond him; and it gave him an appalling ambition, totally spoiling everything. From this point of view, its a great blessing for him; even if he becomes a dreadful Asura, it will come to a good end! It doesnt matter, its not important. Thats why this morning, even when I heard what X said about Z, it was the same thing: this great Light of the supreme Mother going out towards Z. His magic is not important, but if he indulges in it, too bad for him. It doesnt concern me: its Xs business and X is doing whats necessary and I believe (laughing) he hits hard!5
   (silence)
  --
   And now the door is open thats not so good! (Satprem gets up to close the door.)
   (Mother laughs) No! Im not cold, Im hot!

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Of course, all of you would be perfectly justified in replying, What good does that do if were not aware of it! But it must be a phenomenon like the one I described. I am looking for the reason something which refuses the knowledge. A part of the being is refusingalthough not consciouslyto become aware of the experience.
   Can I do something practical about it?

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yesterday, while waiting for X, I was as usual in communion with the Supreme in his aspect of Love. Suddenly I felt X arriving and spontaneously, like a Veda, a movement of gratitude for his great goodwill arose from my heart, and it was formulated as a prayer to the Supreme: Give him [X] the bliss of Your Love and the joys of Your Truth.
   For a long time X has said nothing about his meditations with me, but just yesterday he told N. that he had some difficulty at the start of the meditation due to the presence of an adverse force, and it took him five minutes to overcome it!

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   The universe would be like that, if it had not been for the deviation of the adverse forces I see it very clearly. The perversion, the cold-blooded and cruel perversion of sheer malevolent will keeps it from being like that. Thats what intervenes. They all call it an accident, but a lot of good that does us! The fact is there.
   The adverse force is what keeps the Divine from blossoming miraculously whenever He appears. Because I know that wherever Matter is not under the influence of this adverse will to any degree, it blossoms immediately. And everything in the human heart, in human consciousness, in human thought, all that is slightly sheltered from this adverse influencesheltered by the psychic, the divine Presenceblossoms, becomes immediately becomes marvelous, without any obstacleall the obstacles come from that source. So its all very well to call it an accident, but.
  --
   Saying nothing is elementary for me! But the body didnt say anythingit didnt even fidget; it didnt even have, you know, that feeling of, When will it be over? Nothing. It just stayed quiet, quiet. I was like a statue in my bed, stinging from head to toe. So I really cant complain! The instrument I have been given is of truly good quality. An unflinching goodwill.
   But without any doubt, this is diabolical.

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   good-bye, petit. Just be very, very quiet.
   Things are moving thats all.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   But you seem to be saying that the ideas which govern or underlie our progress are more or less false moral ideas; so what should underlie our progress? What would make us say: this is good or not good, useful or not useful for progress?
   Thats just itnone of it is necessary!

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother comes in with a book by Alice Bailey, 'Discipleship in the New Age,' which had recently been sent to her. Pavitra is present and shows Mother a brochure he has received, 'World goodwill Bulletin,' and protests against this proliferation of movements all claiming to work towards 'world union,' and proselytes making so-called 'spiritual' propaganda without having found, within and by themselves, the true spiritual foundation. Mother goes on.)
   But these people just cant get out of their education! Here is a lady [A. Bailey], quite renowned, it seems (shes dead now), who became the disciple of a Tibetan lama and she still speaks of Christ as the sole Avatar! She just cant get out of it!
  --
   Look here, theres a muddle in all this. The Sri Aurobindo Society people had ABSOLUTELY nothing to do with the spiritual life when they began; they didnt at all present themselves as a spiritual groupnothing of the kind; they were people of good will who volunteered to collect money to help the Ashram. So I said, Very well, excellent and as long as its like that, Im behind it. Leaflets can be handed outwhatever people like; its enough if their interest is aroused, if they know there is an Ashram and that it needs some help to go on. But thats all. It has nothing to do with yoga or spiritual progress or anything of the kindit was a strictly practical organization. It was not the same thing as World Union. World Union wanted to do a spiritual work on earth and to create human unity. I told them, You are taking something of an inward nature and you want to externalize it, so naturally it immediately goes rotten.(But its almost over now, Ive pulled the rug out from under them.)
   Anyway.
  --
   The other day, I told N. (and I told him loud enough for everyone to hear): We can dispense with a good half of the ashramites straight-away and not lose a single sadhak.4
   Well, his jaw dropped! People imagine that by the simple fact of being here they become disciples and apprentice yogis! But its not true.

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   The English word is beating: a good beating.
   Beating? Then thats just it: une racle!
  --
   In fact, I have seen this all over the world. I have never been on very good terms with religions, neither in Europe, nor Africa, nor Japan, nor even here.
   (silence)
   At the age of eighteen, I remember having such an intense need in me to KNOW. Because I was having experiences I had all kinds of experiences but my surroundings offered me no chance to receive an intellectual knowledge which would have given me the meaning of it all: I couldnt even speak of them. I was having experience after experience. For years, I had experiences during the night (but I was very careful never to speak about them!)memories from past lives, all sorts of things, but without any base of intellectual knowledge. (Of course, the advantage of this was that my experiences were not mentally contrived; they were entirely spontaneous.) But I had such a NEED in me to know! I remember living in a house (one of these houses with a lot of apartments), and in the apartment next door were some young Catholics whose faith was very they were very convinced. And seeing all that, I remember saying to myself one day while brushing my hair, These people are lucky to be born into a religion and believe unquestioningly! Its so easy! You have nothing to do but believehow simple that makes it. I was feeling like this, and then when I realized what I was thinking (laughing), well, I gave myself a good scolding: Lazybones!
   To know, know, KNOW! You see, I knew nothing, really, nothing but the things of ordinary life: external knowledge. I had learned everything I had been given to learn. I not only learned what I was taught but also what my brother was taughthigher mathematics and all that! I learned and I learned and I learned and it was NOTHING. None of it explained anything to menothing. I couldnt understand a thing!
  --
   I remember a good-hearted priest in Pau [Southern France] who was an artist and wanted to have his church decorateda tiny cathedral. He consulted a local anarchist (a great artist) about it. The anarchist was acquainted with Andrs father and me. He told the priest, I recommend these people to do the paintings they are true artists. He was doing the mural decorationsome eight panels in all, I believe. So I set to work on one of the panels. (The church was dedicated to San Juan de Compostello, a hero of Spanish history; he had appeared in a battle between the Christians and the Moors and his apparition vanquished the Moors. And he was magnificent! He appeared in golden light on a white horse, almost like Kalki.6) All the slaughtered and struggling Moors were depicted at the bottom of the painting, and it was I who painted them; it was too hard for me to climb high up on a ladder to paint, so I did the things at the bottom! But anyway, it all went quite well. Then, naturally, the priest received us and invited us to dinner with the anarchist. And he was so nicereally a kind-hearted man! I was already a vegetarian and didnt drink, so he scolded me very gently, saying, But its Our Lord who gives us all this, so why shouldnt you take it? I found him charming. And when he looked at the paintings, he tapped Morisset on the shoulder (Morisset was an unbeliever), and said, with the accent of Southern France, Say what you like, but you know Our Lord; otherwise you could never have painted like that!
   Well.
  --
   good.
   No, when I dont see you at the balcony, I send the Force to your room, I pack it off to you there!

0 1961-05-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   Even those momentary breakthroughs one can have in life before having found the Truth, when one is on the way and suddenly has glimpses of an immortal Consciousness, the contact with a truth, even that. These experiences are all very fine, its very good, but its on the way. It is not THAT.
   What is worthwhile is to seek the TRUE SENSE of life: to what does it really correspond? What is there behind it all? Why has the Lord created it? What is He heading towards? What does He want? What does He want to happen? That, we have not found. What does He want!!

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   It was truly lovely. Then I gave my reason a good poke: How stupid can you be! You always forget the essential.
   It was very spontaneous and quite lovely.
  --
   I had already had the experience for the sense of smell the divine vibration, the vibration of Ananda in odors. Just under my window, you know, Nripendra has his kitchen, where every morning and afternoon food is prepared for the children2it all comes wafting up on gusts of air. And when the Samadhi tree is in flower, the scent wafts up to me on gusts of air; when people burn incense down below, it comes wafting up here on gusts of aireach and every fragrance (fragrancelets say odor). And generally it all comes while I am walking for my japaan Ananda of odors, each one with its meaning, its expression, its (how to say it?) its motivation and its goal. Marvelous! And there are no longer any good or bad odors that notion is gone completely. Each one has its meaningits meaning and its raison dtre. I have been experiencing this for a long time.
   But this experience of taste was completely new. It didnt last long, only a few minutes, because it amazed me so! It was as if I had a mouthful of the most marvelous foods one could imagine. And my hands were gathering it up in the atmosphere it was so funny!

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   Fundamentally, I have noticed one thing: if you yourself are in the right state, the right atmosphere is immediately created. And in addition, I am always in a sort of not even a convictionan ABSOLUTE perception that all that happens is the Lords doing. When He makes me late going upstairs its because He wants me to be late, and consequently, if I take it wellif instead of closing myself and getting annoyed I say, good, thats fineimmediately a very interesting atmosphere is created, because at the same time I see all the advantages of this change. But this movement must not be mentalit has to be spontaneous.
   Therefore, I have told her (to put it simply): provided you are sincere in your attitude, all is well.
  --
   My brain is good!! (Mother laughs)
   Its good, but my skull. You know, there are people who read your character from the shape of your skullit would be interesting to have one of them touch mine. Mon petit, its a mountain range! With peaks and valleys! There are deep hollows, precipices, Himalayan peaks! And its increasing!
   Increasing!

0 1961-06-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   So far, the meditations with X are much better than last time. Today especially it was very good.
   Its a contemplation going right up to the Supreme, with a constant, continuous Descent: something which doesnt waver the whole time (doesnt waver I mean doesnt vary), during the whole meditation. But if I ask him what happened, hell tell me a little story!

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, he is splendid! There is such a sweet warmth in him, so good, and a mastery (mastery of inner movements, of the vital movement) and the ability to bring into the physical this peace, this absolute immobility. Its splendid! I have been doing this for something like forty years and you cant imagine how difficult it is, how much effort it takes to achieve it! With him it comes all by itself. Thats the tantric mastery.
   And to a certain extent it has a healing power (to a certain extent). But its not that supramental thing Sri Aurobindo had: he would pass his hand like this (gesture), and the disorder would be gone completely!

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   Have I told you about the experience I had the day I suddenly found myself in Sri Aurobindos home in the subtle physical?7Well, its as if I took a step and entered a far more concrete world than the physicalmore concrete because things contain more truth. I spent a good while there with Sri Aurobindo and then, when it was over, I took another step and I found myself back here slightly dumbfounded. It took me quite some time to regain my bearings here, because it was this world that seemed unreal to me, not the other.
   But its simply thatyou take a step, and you enter another room. And when you live in your soul there is a continuity, because the soul remembers, it keeps the whole memory; it remembers all occurrences, even outer occurrences, all the outer movements it has been associated with. So its a continuous, uninterrupted movement, here and there, from one room to another, from one house to another, from one life to another.
  --
   And then one understands all, allall the details. Some things can be understood intellectually or psychologically (which is very good, it has an effect and it helps you), but that always seems so hazy; it works through an imprecision. But now the vibrations mechanism is understoodits MECHANICS; and thus it becomes precise. All these attitudes the yoga recommendsbeginning with action done as offering, then complete detachment from the result (leaving the result to the Lord), then perfect equanimity in all circumstances, all these stages which one understands intellectually, feels sentimentally, and has fully experiencedwell, all this takes on its TRUE MEANING only when it becomes what could be called a mechanical action of vibrationat that point one understands why it must be like it is.
   And these last few days, especially yesterday and this morning, oh! Extraordinary discoveries! We are on the right track.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Obviously, were I to leave now I can say there would be a halt, because I dont see anyone at the moment who could continue. But theres a good chance that. We will see.
   Yes, we will see.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   As for hoping to make people understand! The only thing that really matters is that they read your book with interest. Let them read it with interest; each one will imagine he has understood (and of course he will have understood!), and through (I was going to say under) their interest, well, something will be awakened in their consciousness, a kind of first aspiration towards the need to realize thats all. If you do that, good Lord, you have done a great thing!
   Make them understand! How to understand? As long as one is there [at the mind level], one does not understand. One can imagine all sorts of things, explain all sorts of things, but with a pinch of common sense, you see very well that you dont explain a thing.

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   The subtle physical is right here (gesture on the surface of the skin). Some people are sensitive in the subtle physical; you move your hand near them and they feel it immediately. Others dont even noticeit depends on the subtle physicals sensitivity. And the circumconscient surrounds it like an envelope. If there are no tears in it, this envelope is a magnificent protection.4 And its not dependent on any spiritual or intellectual rationale, but on a harmony with Nature and life, a kind of stability in the material being. People with strong envelopes are almost always in good health and succeed in what they do. It isnt something mentalwhen they do a work it comes out nicely, if they want to meet someone, they meet him. Things of this nature.
   The circumconscient must be that.
  --
   I remember once. She scolded me quite often (but it was very good, a very good lesson), she scolded me very, very often for things I hadnt even done! Once she came down on me for something I had done but which she hadnt understood (I had done it with the best of intentions); I had given something to someone without her permission, and she reproached me for it as though it were a crime! At first I stiffened and said, I didnt do it. She started to say I was lying. Then all at once, mutely, I looked at her and felt I felt all this human misery and all this human falsehood, and soundlessly the tears began to fall. What! Now youre crying! she said. At that, I became a bit fed up. Oh, Im not crying about myself, I told her, but about the worlds misery.
   Youre going mad! She really believed I was going mad.
  --
   When my grandmo ther died. My grandmo ther had the occult sense. She had made her own fortune (a sizeable fortune) and had had five children, each one more extravagant than the other. She considered me the only sensible person in the family and she shared her secrets with me. You see, she told me, these people are going to squander all my money! She had a sixty year old son (she had married in Egypt at the age of fifteen, and had had this son when she was quite young). You see this boy, he goes out and visits impossible people! And then he starts playing cards and loses all my money! I saw this boy, I was there in the house when he came to her and said very politely, good-bye, mother, Im going out to so-and-sos house. Ah, please dont waste all my money, and take an overcoatits getting chilly at night. Sixty years old! It was comical. But to return to my story, after my grandmo ther died (I took a lot of care over her), she came to my mother (my mother was with her when she died; they embalmed hershe had gotten it into her head that she wanted to be burned, and since she died at Nice they had to embalm her so she could be burned in Paris). I was in Paris. My mother arrived with the body and told me, Just imagine, Im constantly seeing her! And whats more, she gives me advice! Dont waste your money! she tells me. Well, shes right, one must be careful, I replied. But look here, shes dead! Dead! How can she talk to me! Shes dead, I tell you, and quite dead at that! I said to her, What does it mean, to die?
   It was all very funny.

0 1961-08-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Ah! good.
   Here (Mother gives some flowers), this is the Generosity1 of inspiration, and this is the crowning achievement [Divine Love2].
  --
   good.
   People arent sending me any more cheese!3

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   good-bye, mon petit.
   Hymenocallis (Spider Lily).

0 1961-09-03, #Agenda Vol 02, #The Mother, #Integral Yoga
   good-bye.
   ***

0 1961-09-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   I feel this so often now. How to put it. I always try not to talktalking bothers me. Yes, its a real nuisance. When I see someone, the first thing I do is to avoid talking. Then, when the Vibration comes, its good; there is a sort of communication, and if the person is the least bit receptive, what comes is like a its subtler than music; its a vibration bringing its own principle of harmony. But people usually get impatient after a while and, wanting something more concrete, oblige me to talk. They always insist on it. Then, being in a certain atmosphere, a certain vibration, I immediately feel something going like this (gesture of a fall to another level), and then hardening. Even when I babble (you see, the very effort of trying to be more subtle makes me babble), even my babblings (laughing) become dry by comparison. There are all sorts of things that are so much fullerfull, packed with an inner richnessand as soon as this is put into words, oh!
   The night before last, around 3 in the morning, I was in a place where there were a lot of people from here (you were there), and I was trying to play some music, precisely in order to SAY something. There were three pianos there, which seemed to be interlocked into each other, so I leaned over sideways to get at one of the three and began playing on it. It was in a large hall with people seated at a distance, but you were just at my left alongside a young lady who was a symbol figure (that is, the vibration or impression I received from her and the relationship I had with her could be applied as well to four or five persons here: it was like relating to an amalgam something that is very interesting and often happens to me). Anyway, I was leaning over one of the keyboards and trying trying to work something out, to illustrate how this would translate into that. Finally I realized that playing half-standing, half-leaning was unnecessary acrobatics, because a grand piano was right there in front, so I sat down before it. Well, the most amusing part of it was that the keys (there were two keyboards) were all bluelike the marbled paper we are making now, all blue, and with every possible marbled effect. Black keys, white keys, high keys, low keys (all of them were the same width, quite wide, like this), all seemed to be coated but it wasnt paperwith this blue. Facing the piano I said to myself, Well now, this cant be played with physical eyesit has to be played FROM ABOVE.
  --
   I was so sorry to have to get up. Because (laughing) I thought, At least I would have heard something good for once! It was such an outburst of sound! So extraordinary and so powerful that. But it was 4 oclock and time to get up.
   Maybe this is what you were thinking ofwhat you would like to express in your book. It occurred in a place similar to the realm of expression where, as I told you, I have frequently been going lately. It is very, very vast, very open, but this time there were no walls. No ceiling, no walls. There was only a kind of groundvery pale, luminous, vast and very empty, empty. People were seated but I didnt see any chairs. Only the pianos were visible, and they were quite odd: you could hardly see anything but the keyboards, which were sort of overlapping. In front was a grand piano, and over here was a somewhat bigger one the one I had been leaning over sideways to play on and then there was one turned to the other side. And then this grand piano, right in front but with only the keyboard visible! Well, why shouldnt I be comfortable! I said to myself, and I sat down. Then everything became bluegreat, blue notes. How am I going to play? I wondered. I tried to play as usual and then: It doesnt work, it doesnt work, I said. Ah! It has to be played from aboveit has to be played from above! So I place my hands on the keys, I concentrate and brrff! It was like some not violent, not loud and noisy, butoh, overwhelming! Three, fournot notes: sounds, harmonies I dont really know what.

0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   Well, yes, thats what Sujata told me. It isnt good.
   Its awful. And WHY?

0 1961-09-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   This is the complete negation of bluff. I find it very beautiful. When I saw this flower, it struck me as something very profound, very calmabsolutely sure, immobile. I dont know why, but the longer I looked at it, the more it gave that impression and when I was asked its significance, I said, Unostentatious Certitude. Its what one might call a superlative good-taste in the realm of spiritual experience: something with greater content than it expresses.
   ***
  --
   good-bye, mon petit. Do you want to see me a day ahead of time?
  I dont want to take up your time uselessly.

0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   I dont know, I didnt hear the beginning, but certainly everything dealing with physical events [of Sri Aurobindos life] will be expressed in a very reasonable and normal style so that there will be no danger of people saying, Hes a half-cracked visionary! I dont know, the first part of what you read to me was so good! Gusts of golden light kept coming. Perhaps you wanted to explain too much. You dont know what happened?
   Yes, its precisely this need to explain.
  --
   Two or three days ago, in one of those moments when you feel a little stupid (little is an understatement!), I said to myself, Yes, how good it was when I used to feel him with me all the time. In this period now, I no longer feel him. Then he told me so clearly, so positively, You dont feel me because I am you.
   And I saw that it was true, that the identification was established in such a detailed way, one could say, that there is no longer the joya joy of feeling like this (gesture of being embraced).

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   There you are, mon petit. So, have a good yearits off to a good start, your year!
   ***

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   This man clearly led a rather loose life. Right after he left here he spent some time in the Himalayas and became a Sannyasi. Then he went to France and from France to England. In England he married againbigamy! I didnt care, of course (the less he showed up in my life, the better), but he was in a fix! One day I suddenly received some official letters from a lawyer telling me I had initiated divorce proceedings against Richard. it seems I had a lawyer over there! A lawyer I had never asked for, whose name I didnt know, a lawyer I didnt even know existedmy lawyer! The trial was taking place at Nice, and I was accusing Richard of abandoning me without any means of support! (That was nothing new I had paid all the expenses from the first day we met! But anyway.) Naturally, he couldnt plead that he was a bigamist; nor could he have me accuse him of being a bigamist, because it was true! So it seemed he hadnt been paying my expenses; but then I wasnt claiming anything from him in the case, no alimonya little incoherent, all that. After a few months I was finally informed that I was divorced, which was rather convenient for me as far as the bank was concerned. I had a marriage contract stipulating that our properties were separate; since I was the one with the money (he had nothing), I wanted to be free to do with it as I pleased. But the French were impossible in such matters: the woman was considered the minor party, so even if the money was the wifes and not the husbands, she couldnt withdraw it without his authorization. I dont know if its still like that, but in those days the husb and always had to countersignan annoying situation! I got around this in Japan (the banker there found the rule stupid and told me to ignore it), but the bank here can be a pain in the neck, so it was good to get this cleared up.
   He remarried two or three more times. By now (I believe) he is the father of quite a large family, with grandchildren and perhaps great-grandchildren. He lives in America. Someone once told me he was dead, but I could sense that he wasnt. Then, out of the blue, E. arrived, full of admiration, telling me she had met Richard and how stunningly he could preach to people.
  --
   Theon knew something about it, and he called it the new world or the new creation on earth and the glorified body (I dont remember his exact terminology); but he knew of the Superminds existenceit had been revealed to him and he announced its coming. He said it would be reached THROUGH the discovery of the God within. And for him, as I told you the other day, this meant a greater densitywhich seems to be a correct experience. Well, on my side, I have made investigations and had innumerable visions concerning the earths history, and I spoke about it a good deal with Sri Aurobindo.
   (silence)

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   In January 1925, mother had an inflammation of the knee. On May 25 of the same year, Sri Aurobindo noted in a letter, 'The condition here is not very good. I am at present fighting the difficulties on the physical plane.' (Cited by A.B. Purani, Life of Sri Aurobindo, p. 203.) Note that in 1925 the Nazi Party was founded.
   We aren't sure, but this may refer to the experience of July 12, 1960, or to that of November 5, 1958, 'the almighty spring' (in fact, they are probably one and the same experience) which gave rise to the 1959 New Year Message: 'At the very bottom of the Inconscient, most hard and rigid and narrow and stifling, I struck upon an almighty spring that cast me up forthwith into a formless, limitless Vast, vibrating with the seeds of a new world.'

0 1961-11-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   You see, in what youve just read to me, every place where something rushes in from above is VERY good. Then suddenly something in me begins to (words are much too crude), begins to grow bored or tired (thats too crude, its only a slight uneasiness). And I invariably notice that what bothers me are the explanations Im exaggerating.
   Actually, one always says too much. Always too much.
   The art of good writing consists in knowing how to be silent. The things you dont say are far more important than the things you do.
   Not including poetry.

WORDNET



--- Overview of noun good

The noun good has 4 senses (first 3 from tagged texts)
                    
1. (11) good ::: (benefit; "for your own good"; "what's the good of worrying?")
2. (9) good, goodness ::: (moral excellence or admirableness; "there is much good to be found in people")
3. (6) good, goodness ::: (that which is pleasing or valuable or useful; "weigh the good against the bad"; "among the highest goods of all are happiness and self-realization")
4. commodity, trade good, good ::: (articles of commerce)

--- Overview of adj good

The adj good has 21 senses (first 14 from tagged texts)
                    
1. (190) good ::: (having desirable or positive qualities especially those suitable for a thing specified; "good news from the hospital"; "a good report card"; "when she was good she was very very good"; "a good knife is one good for cutting"; "this stump will make a good picnic table"; "a good check"; "a good joke"; "a good exterior paint"; "a good secretary"; "a good dress for the office")
2. (22) full, good ::: (having the normally expected amount; "gives full measure"; "gives good measure"; "a good mile from here")
3. (12) good ::: (morally admirable)
4. (10) estimable, good, honorable, respectable ::: (deserving of esteem and respect; "all respectable companies give guarantees"; "ruined the family's good name")
5. (5) beneficial, good ::: (promoting or enhancing well-being; "an arms limitation agreement beneficial to all countries"; "the beneficial effects of a temperate climate"; "the experience was good for her")
6. (4) good ::: (agreeable or pleasing; "we all had a good time"; "good manners")
7. (3) good, just, upright ::: (of moral excellence; "a genuinely good person"; "a just cause"; "an upright and respectable man")
8. (2) adept, expert, good, practiced, proficient, skillful, skilful ::: (having or showing knowledge and skill and aptitude; "adept in handicrafts"; "an adept juggler"; "an expert job"; "a good mechanic"; "a practiced marksman"; "a proficient engineer"; "a lesser-known but no less skillful composer"; "the effect was achieved by skillful retouching")
9. (2) good ::: (thorough; "had a good workout"; "gave the house a good cleaning")
10. (2) dear, good, near ::: (with or in a close or intimate relationship; "a good friend"; "my sisters and brothers are near and dear")
11. (1) dependable, good, safe, secure ::: (financially sound; "a good investment"; "a secure investment")
12. (1) good, right, ripe ::: (most suitable or right for a particular purpose; "a good time to plant tomatoes"; "the right time to act"; "the time is ripe for great sociological changes")
13. (1) good, well ::: (resulting favorably; "it's a good thing that I wasn't there"; "it is good that you stayed"; "it is well that no one saw you"; "all's well that ends well")
14. (1) effective, good, in effect, in force ::: (exerting force or influence; "the law is effective immediately"; "a warranty good for two years"; "the law is already in effect (or in force)")
15. good ::: (capable of pleasing; "good looks")
16. good, serious ::: (appealing to the mind; "good music"; "a serious book")
17. good, sound ::: (in excellent physical condition; "good teeth"; "I still have one good leg"; "a sound mind in a sound body")
18. good, salutary ::: (tending to promote physical well-being; beneficial to health; "beneficial effects of a balanced diet"; "a good night's sleep"; "the salutary influence of pure air")
19. good, honest ::: (not forged; "a good dollar bill")
20. good, undecomposed, unspoiled, unspoilt ::: (not left to spoil; "the meat is still good")
21. good ::: (generally admired; "good taste")

--- Overview of adv good

The adv good has 2 senses (first 2 from tagged texts)
                      
1. (9) well, good ::: ((often used as a combining form) in a good or proper or satisfactory manner or to a high standard (`good' is a nonstandard dialectal variant for `well'); "the children behaved well"; "a task well done"; "the party went well"; "he slept well"; "a well-argued thesis"; "a well-seasoned dish"; "a well-planned party"; "the baby can walk pretty good")
2. (4) thoroughly, soundly, good ::: (completely and absolutely (`good' is sometimes used informally for `thoroughly'); "he was soundly defeated"; "we beat him good")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun good

4 senses of good                            

Sense 1
good
   => advantage, vantage
     => asset, plus
       => quality
         => attribute
           => abstraction, abstract entity
             => entity

Sense 2
good, goodness
   => morality
     => quality
       => attribute
         => abstraction, abstract entity
           => entity

Sense 3
good, goodness
   => quality
     => attribute
       => abstraction, abstract entity
         => entity

Sense 4
commodity, trade good, good
   => artifact, artefact
     => whole, unit
       => object, physical object
         => physical entity
           => entity


--- Hyponyms of noun good

4 senses of good                            

Sense 1
good
   => common good, commonweal

Sense 2
good, goodness
   => kindness
   => beneficence
   => benignity, benignancy, graciousness
   => virtue, virtuousness, moral excellence
   => virtue
   => saintliness
   => summum bonum

Sense 3
good, goodness
   => worthiness
   => desirability, desirableness
   => benefit, welfare
   => better
   => better
   => optimum
   => wisdom, wiseness, soundness

Sense 4
commodity, trade good, good
   => basic, staple
   => consumer goods
   => drygoods, soft goods
   => entrant
   => export, exportation
   => fancy goods
   => fungible
   => future
   => import, importation
   => merchandise, ware, product
   => middling
   => shopping
   => sporting goods
   => worldly possession, worldly good
   => salvage


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun good

4 senses of good                            

Sense 1
good
   => advantage, vantage

Sense 2
good, goodness
   => morality

Sense 3
good, goodness
   => quality

Sense 4
commodity, trade good, good
   => artifact, artefact


--- Similarity of adj good

21 senses of good                          

Sense 1
good (vs. bad)
   => bang-up, bully, corking, cracking, dandy, great, groovy, keen, neat, nifty, not bad(predicate), peachy, slap-up, swell, smashing
   => good enough
   => goodish
   => hot
   => redeeming(prenominal)
   => satisfactory, acceptable
   => solid
   => superb
   => well-behaved, well behaved
     Also See-> best#1; better#1; favorable#1, favourable#1; good#3; obedient#1; respectable#1

Sense 2
full, good
   => ample (vs. meager)

Sense 3
good (vs. evil)
   => angelic, angelical, beatific, saintlike, saintly, sainted
   => goody-goody
   => redemptive, redeeming(prenominal), saving(prenominal)
   => white
     Also See-> good#1; moral#1; right#4; righteous#1; virtuous#1; worthy#1

Sense 4
estimable, good, honorable, respectable
   => reputable (vs. disreputable)

Sense 5
beneficial, good
   => advantageous (vs. disadvantageous)

Sense 6
good
   => nice (vs. nasty)

Sense 7
good, just, upright
   => righteous (vs. unrighteous)

Sense 8
adept, expert, good, practiced, proficient, skillful, skilful
   => skilled (vs. unskilled)

Sense 9
good
   => complete (vs. incomplete)

Sense 10
dear, good, near
   => close (vs. distant)

Sense 11
dependable, good, safe, secure
   => sound (vs. unsound)

Sense 12
good, right, ripe
   => opportune (vs. inopportune)

Sense 13
good, well(predicate)
   => fortunate (vs. unfortunate)

Sense 14
effective, good, in effect(predicate), in force(predicate)
   => operative (vs. inoperative)

Sense 15
good
   => pleasing (vs. displeasing)

Sense 16
good, serious
   => intellectual (vs. nonintellectual)

Sense 17
good, sound
   => healthy (vs. unhealthy)

Sense 18
good, salutary
   => healthful (vs. unhealthful)

Sense 19
good, honest
   => genuine (vs. counterfeit), echt

Sense 20
good, undecomposed, unspoiled, unspoilt
   => fresh (vs. stale)

Sense 21
good
   => discriminating (vs. undiscriminating)


--- Antonyms of adj good

21 senses of good                          

Sense 1
good (vs. bad)

bad (vs. good)
    => atrocious, abominable, awful, dreadful, painful, terrible, unspeakable
    => corked, corky
    => deplorable, distressing, lamentable, pitiful, sad, sorry
    => fearful, frightful
    => hard, tough
    => hopeless
    => horrid
    => icky, crappy, lousy, rotten, shitty, stinking, stinky
    => ill
    => incompetent, unskilled
    => mediocre
    => naughty
    => negative
    => poor
    => pretty
    => rubber, no-good
    => severe
    => swingeing
    => uncool
    => unfavorable, unfavourable
    => unsuitable

Sense 2
full, good

INDIRECT (VIA ample) -> meager, meagre, meagerly, stingy, scrimpy

Sense 3
good (vs. evil)

evil (vs. good)
    => atrocious, flagitious, grievous, monstrous
    => bad
    => black, dark, sinister
    => corruptive, perversive, pestiferous
    => demonic, diabolic, diabolical, fiendish, hellish, infernal, satanic, unholy
    => despicable, ugly, vile, slimy, unworthy, worthless, wretched
    => devilish, diabolic, diabolical, mephistophelian, mephistophelean
    => evil-minded

Sense 4
estimable, good, honorable, respectable

INDIRECT (VIA reputable) -> disreputable

Sense 5
beneficial, good

INDIRECT (VIA advantageous) -> disadvantageous

Sense 6
good

INDIRECT (VIA nice) -> nasty, awful

Sense 7
good, just, upright

INDIRECT (VIA righteous) -> unrighteous

Sense 8
adept, expert, good, practiced, proficient, skillful, skilful

INDIRECT (VIA skilled) -> unskilled

Sense 9
good

INDIRECT (VIA complete) -> incomplete, uncomplete

Sense 10
dear, good, near

INDIRECT (VIA close) -> distant, remote

Sense 11
dependable, good, safe, secure

INDIRECT (VIA sound) -> unsound

Sense 12
good, right, ripe

INDIRECT (VIA opportune) -> inopportune

Sense 13
good, well(predicate)

INDIRECT (VIA fortunate) -> unfortunate

Sense 14
effective, good, in effect(predicate), in force(predicate)

INDIRECT (VIA operative) -> inoperative

Sense 15
good

INDIRECT (VIA pleasing) -> displeasing

Sense 16
good, serious

INDIRECT (VIA intellectual) -> nonintellectual

Sense 17
good, sound

INDIRECT (VIA healthy) -> unhealthy

Sense 18
good, salutary

INDIRECT (VIA healthful) -> unhealthful

Sense 19
good, honest

INDIRECT (VIA genuine) -> counterfeit, imitative

Sense 20
good, undecomposed, unspoiled, unspoilt

INDIRECT (VIA fresh) -> stale

Sense 21
good

INDIRECT (VIA discriminating) -> undiscriminating, indiscriminating


--- Coordinate Terms (sisters) of noun good

4 senses of good                            

Sense 1
good
  -> advantage, vantage
   => favor, favour
   => leverage
   => handicap
   => homecourt advantage
   => lead
   => pull, clout
   => start, head start
   => profit, gain
   => preference
   => privilege
   => expedience, expediency
   => superiority, favorable position, favourable position
   => good
   => favorableness, favourableness, advantageousness, positivity, positiveness, profitableness
   => tax advantage

Sense 2
good, goodness
  -> morality
   => righteousness
   => rightness
   => conscience
   => good, goodness
   => virtue, chastity, sexual morality

Sense 3
good, goodness
  -> quality
   => appearance, visual aspect
   => attraction, attractiveness
   => clearness, clarity, uncloudedness
   => opacity, opaqueness
   => divisibility
   => ease, easiness, simplicity, simpleness
   => difficulty, difficultness
   => combustibility, combustibleness, burnability
   => suitability, suitableness
   => arability
   => impressiveness
   => navigability
   => neediness
   => painfulness, distressingness
   => piquancy, piquance, piquantness
   => publicity
   => spinnability
   => unsuitability, unsuitableness, ineptness
   => protectiveness
   => nature
   => humanness, humanity, manhood
   => air, aura, atmosphere
   => excellence
   => ultimate
   => characteristic
   => salability, salableness
   => changeableness, changeability
   => changelessness, unchangeability, unchangeableness, unchangingness
   => sameness
   => difference
   => certainty, sure thing, foregone conclusion
   => probability
   => uncertainty, uncertainness, precariousness
   => factuality, factualness
   => counterfactuality
   => materiality, physicalness, corporeality, corporality
   => immateriality, incorporeality
   => particularity, specialness
   => generality
   => simplicity, simpleness
   => complexity, complexness
   => regularity
   => irregularity, unregularity
   => mobility
   => immobility
   => pleasantness, sweetness
   => unpleasantness
   => credibility, credibleness, believability
   => incredibility, incredibleness
   => logicality, logicalness
   => illogicality, illogicalness, illogic, inconsequence
   => naturalness
   => unnaturalness
   => virtu, vertu
   => wholesomeness
   => unwholesomeness, morbidness, morbidity
   => satisfactoriness
   => unsatisfactoriness
   => ordinariness, mundaneness, mundanity
   => extraordinariness
   => ethnicity
   => foreignness, strangeness, curiousness
   => nativeness
   => originality
   => unoriginality
   => correctness, rightness
   => incorrectness, wrongness
   => accuracy, truth
   => accuracy
   => inaccuracy
   => distinction
   => popularity
   => unpopularity
   => lawfulness
   => unlawfulness
   => elegance
   => elegance
   => inelegance
   => urbanity
   => comprehensibility, understandability
   => expressiveness
   => incomprehensibility
   => humaneness
   => inhumaneness, inhumanity
   => morality
   => immorality
   => amorality
   => divinity
   => holiness, sanctity, sanctitude
   => ideality
   => unholiness
   => parental quality
   => fidelity, faithfulness
   => infidelity, unfaithfulness
   => sophistication, worldliness, mundaneness, mundanity
   => naivete, naivety, naiveness
   => hardness
   => penetrability, perviousness
   => impenetrability, imperviousness
   => soapiness
   => fibrosity, fibrousness
   => directivity, directiveness
   => extremeness
   => stuffiness, closeness
   => sufficiency, adequacy
   => worth
   => worthlessness, ineptitude
   => good, goodness
   => bad, badness
   => fruitfulness, fecundity
   => fruitlessness, aridity, barrenness
   => utility, usefulness
   => inutility, uselessness, unusefulness
   => asset, plus
   => constructiveness
   => destructiveness
   => positivity, positiveness, positivism
   => negativity, negativeness, negativism
   => occidentalism
   => orientalism
   => power, powerfulness
   => ability
   => powerlessness, impotence, impotency
   => inability, unfitness
   => romanticism, romance
   => domesticity
   => infiniteness, infinitude, unboundedness, boundlessness, limitlessness
   => finiteness, finitude, boundedness
   => quantifiability, measurability
   => solubility
   => insolubility
   => stuff
   => hot stuff, voluptuousness
   => humor, humour
   => pathos, poignancy
   => tone
   => brachycephaly, brachycephalism
   => dolichocephaly, dolichocephalism
   => relativity
   => responsiveness
   => unresponsiveness, deadness
   => subjectivism
   => snootiness
   => ulteriority
   => memorability
   => woodiness, woodsiness
   => waxiness

Sense 4
commodity, trade good, good
  -> artifact, artefact
   => article
   => facility
   => Americana
   => anachronism
   => antiquity
   => block
   => button
   => commodity, trade good, good
   => cone
   => covering
   => creation
   => decker
   => decoration, ornament, ornamentation
   => electroplate
   => excavation
   => extra, duplicate
   => fabric, cloth, material, textile
   => facility, installation
   => fixture
   => float
   => insert, inset
   => instrumentality, instrumentation
   => layer, bed
   => lemon, stinker
   => line
   => marker
   => mystification
   => opening
   => padding, cushioning
   => plaything, toy
   => ready-made
   => restoration
   => sheet, flat solid
   => sphere
   => square
   => squeaker
   => strip, slip
   => structure, construction
   => surface
   => thing
   => track
   => way
   => weight
   => building material
   => paving, pavement, paving material


--- Pertainyms of adj good

21 senses of good                          

Sense 1
good (vs. bad)

Sense 2
full, good

Sense 3
good (vs. evil)

Sense 4
estimable, good, honorable, respectable

Sense 5
beneficial, good

Sense 6
good

Sense 7
good, just, upright

Sense 8
adept, expert, good, practiced, proficient, skillful, skilful

Sense 9
good

Sense 10
dear, good, near

Sense 11
dependable, good, safe, secure

Sense 12
good, right, ripe

Sense 13
good, well(predicate)

Sense 14
effective, good, in effect(predicate), in force(predicate)

Sense 15
good

Sense 16
good, serious

Sense 17
good, sound

Sense 18
good, salutary

Sense 19
good, honest

Sense 20
good, undecomposed, unspoiled, unspoilt

Sense 21
good


--- Derived Forms of adj good

8 of 21 senses of good                        

Sense 1
good (vs. bad)
   RELATED TO->(noun) goodness#1
     => good, goodness

Sense 3
good (vs. evil)
   RELATED TO->(noun) goodness#2
     => good, goodness

Sense 4
estimable, good, honorable, respectable
   RELATED TO->(noun) goodness#2
     => good, goodness

Sense 5
beneficial, good
   RELATED TO->(noun) goodness#1
     => good, goodness

Sense 7
good, just, upright
   RELATED TO->(noun) goodness#2
     => good, goodness

Sense 12
good, right, ripe
   RELATED TO->(noun) goodness#1
     => good, goodness

Sense 16
good, serious
   RELATED TO->(noun) goodness#1
     => good, goodness

Sense 18
good, salutary
   RELATED TO->(noun) goodness#1
     => good, goodness


--- Grep of noun good
allgood
cape of good hope
cape of good hope province
common good
good
good-by
good-bye
good-for-naught
good-for-nothing
good-humoredness
good-humouredness
good-king-henry
good-naturedness
good-neighborliness
good-neighbourliness
good-temperedness
good afternoon
good authority
good book
good continuation
good day
good deal
good egg
good example
good faith
good form
good fortune
good friday
good guy
good health
good humor
good humour
good looks
good luck
good luck charm
good manners
good morning
good nature
good night
good ol' boy
good old boy
good old days
good ole boy
good part
good person
good samaritan
good sense
good shepherd
good speller
good spirit
good story
good temper
good time
good turn
good weather
good will
good word
goodall
goodby
goodbye
goodenia
goodenia family
goodeniaceae
goodman
goodness
goodwill
goody
goody-goody
goodyear
goodyera
scattergood
trade good
worldly good



IN WEBGEN [10000/681794]

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Wikipedia - Evil -- The opposite or absence of good
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Wikipedia - Fast-moving consumer goods
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Wikipedia - Fertilisation of Orchids -- Book by Charles Darwin with full title ''On the Various Contrivances by Which British and Foreign Orchids Are Fertilised by Insects, and On the Good Effects of Intercrossing''
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Wikipedia - Four-leaf clover -- A variation of the common clover, rare and said to bring good luck
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Wikipedia - George Nicholas Goodman -- American politician
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Wikipedia - Ginnifer Goodwin -- American actress
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Wikipedia - Give It Up (The Good Men song) -- 1993 single by The Good Men
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Wikipedia - Glen Campbell Goodbye Tour -- Tour
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Wikipedia - Gold grave goods at Grave Circles A and B -- Gold grave goods in the Bronze Age city of Mycenae, Greece
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Wikipedia - Good Advice -- 2001 film by Steve Rash
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Wikipedia - Good and evil -- Philosophical dichotomy
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Wikipedia - Good Conduct Medal (United States) -- United States military award
Wikipedia - Good Conduct Medal (Vietnam) -- Military decoration of South Vietnam
Wikipedia - Good cop/bad cop
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Wikipedia - Good Country Index -- Index measuring how much each country contributes to the planet and the human race
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Wikipedia - Good Design Award (Chicago Athenaeum)
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Wikipedia - Good Friday Agreement -- Linked agreements between the UK and Ireland, and between most political parties in Northern Ireland, ending The Troubles
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Wikipedia - Good Hope Centre -- Exhibition hall and conference centre in Cape Town
Wikipedia - Good Hope Jet -- The northward-running shelf edge frontal jet of the Southern Benguela Current off the Cape Peninsula of South Africa's west coast
Wikipedia - Good Housekeeping -- American women's magazine
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Wikipedia - Good Neighbor -- 2001 film by Todd Turner
Wikipedia - Goodness and value theory
Wikipedia - Goodness (band) -- American rock band from Seattle, Washington
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Wikipedia - Goods and services
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Wikipedia - Goods -- Tangible or intangible thing that satisfies human wants and can be transferred
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Wikipedia - H.M. Coastguard Long Service and Good Conduct Medal -- British long service award
Wikipedia - HMS Good Hope (1901) -- Drake-class armored cruiser
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Wikipedia - Idol goods -- Various types of merchandise related to celebrities
Wikipedia - I Feel Good! -- 1970 studio album by John Lee Hooker
Wikipedia - I Got You (I Feel Good) -- 1965 single by James Brown
Wikipedia - I Hate the French -- 1980 song performed by Howard Goodall
Wikipedia - I.J. Good
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Wikipedia - Import -- Good brought into a jurisdiction
Wikipedia - Indian Sale of Goods Act 1930 -- Merchantile law
Wikipedia - Industry (economics) -- Economic branch that produces raw materials, goods, or services
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Wikipedia - Intermediate good
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Wikipedia - In the Good Old Summertime -- 1949 film by Buster Keaton, Robert Zigler Leonard
Wikipedia - In the Good Old Summer Time -- American song published in 1902
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Wikipedia - Invasion of the Cape Colony -- British military expedition in 1795 against the Dutch Cape Colony at the Cape of Good Hope
Wikipedia - Inventory -- Goods held for resale
Wikipedia - In Your House 7: Good Friends, Better Enemies -- 1996 World Wrestling Federation pay-per-view event
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Wikipedia - Ishvaratva -- Abstract noun meaning "goodhood" in Sanskrit
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Wikipedia - Is This Goodbye, Charlie Brown? -- 1983 US animated television film
Wikipedia - Italian tomato pie -- pizza-like baked good of Italian-American origin
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Wikipedia - Lady Be Good (1928 film) -- 1928 film
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Wikipedia - La Machi Communication for Good Causes -- Argentinean-Spanish communication agency
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Wikipedia - Law of Japan -- Law of Japan to maintain the greater good for the country
Wikipedia - Lawrence Goodwyn -- American writer and political theorist
Wikipedia - Lemuel Goodell -- American pioneer and politician, former member of the Wisconsin State Senate and Assembly
Wikipedia - Lenn Goodman
Wikipedia - Lenny Goodman -- American jockeys' agent
Wikipedia - Leo Goodman -- American statistician and sociologist
Wikipedia - Leon C. Goodrich -- American architect
Wikipedia - Leslie Goodwins -- English film director
Wikipedia - Leslie Newton Goodding -- American botanist
Wikipedia - Let's Dance (Benny Goodman song) -- Song
Wikipedia - Let's Make Music -- 1941 film by Leslie Goodwins
Wikipedia - Let's Make Sure We Kiss Goodbye (song) -- 2000 single by Vince Gill
Wikipedia - Let the Good Times Roll (film) -- 1973 film by Robert Abel
Wikipedia - Lewis Goodall -- British journalist and author
Wikipedia - Life's Been Good -- 1978 single by Joe Walsh
Wikipedia - Life's Good (film) -- 2018 Indian drama film
Wikipedia - Lifestyles of the Rich and Famous (Good Charlotte song) -- 2002 single by Good Charlotte
Wikipedia - Lillian Rosedale Goodman -- American singer, composer
Wikipedia - Lillie England Lovinggood -- African-American writer and teacher
Wikipedia - Limited good
Wikipedia - Linda Goode Bryant -- American film director
Wikipedia - Linda Goodman
Wikipedia - Linens -- Fabric household goods intended for daily use
Wikipedia - Linger Ficken' Good
Wikipedia - Lisa Goodman -- American psychologist
Wikipedia - Lisa Goodrich -- American neuroscientist
Wikipedia - List of accolades received by Good Night, and Good Luck. -- Wikipedia list article
Wikipedia - List of awards and nominations received by The Good Place -- Wikipedia list article
Wikipedia - List of awards and nominations received by The Good Wife -- Wikipedia list article
Wikipedia - List of baked goods -- Wikipedia list article
Wikipedia - List of county roads in Goodhue County, Minnesota -- Wikipedia list article
Wikipedia - List of Good Behavior episodes -- Wikipedia list article
Wikipedia - List of Good Bones episodes -- Wikipedia list article
Wikipedia - List of Good Eats episodes -- Wikipedia list article
Wikipedia - List of Good Eats home video releases -- Wikipedia list article
Wikipedia - List of Goodenia species -- Wikipedia list article
Wikipedia - List of Good Luck Charlie episodes -- Wikipedia list article
Wikipedia - List of Good Luck episodes -- Wikipedia list article
Wikipedia - List of Good News Week episodes -- Wikipedia list article
Wikipedia - List of Good News Week recurring segments -- wikimedia list article
Wikipedia - List of Good News Week spin-off series episodes -- Wikipedia list article
Wikipedia - List of Goodnight Sweetheart characters -- Wikipedia list article
Wikipedia - List of Goodnight Sweetheart episodes -- Wikipedia list article
Wikipedia - List of Good Times episodes -- Wikipedia list article
Wikipedia - List of Good Witch episodes -- Wikipedia list article
Wikipedia - List of Healin' Good Pretty Cure episodes -- Wikipedia list article
Wikipedia - List of people known as the Good -- Wikimedia list article
Wikipedia - List of sporting goods manufacturers -- Wikipedia list article
Wikipedia - List of The Good Doctor episodes -- Wikimedia list article
Wikipedia - List of The Goodies episodes -- Wikipedia list article
Wikipedia - List of The Good Life episodes -- Wikipedia list article
Wikipedia - List of The Good Place episodes -- 2016 American fantasy comedy TV series episode list
Wikipedia - List of The Good Son episodes -- Wikipedia list article
Wikipedia - List of The Good Wife and The Good Fight characters -- Wikipedia list article
Wikipedia - List of The Good Wife episodes -- Wikipedia list article
Wikipedia - Little Prayers and Finite Experience -- Book by Paul Goodman
Wikipedia - Little Things (Good Charlotte song) -- 2001 single by Good Charlotte
Wikipedia - Lives at Risk -- Book by John C. Goodman
Wikipedia - Lizbeth Goodman -- Social scientist
Wikipedia - Lloyd Goodson -- American musician
Wikipedia - Load Me Up -- Single by Matthew Good Band
Wikipedia - Local Boy Makes Good -- 1931 film
Wikipedia - Long Goodbye (song) -- 1987 single by Thompson Twins
Wikipedia - Long Hello and Short Goodbye -- 1999 film
Wikipedia - Looting -- Indiscriminate taking of goods by force
Wikipedia - Lord Maxwell's Last Goodnight -- Traditional song
Wikipedia - Lorna Goodison
Wikipedia - Love, Honor and Goodbye -- 1945 film by Albert S. Rogell
Wikipedia - Love Never Felt So Good -- 2014 single by Michael Jackson and Justin Timberlake
Wikipedia - Lucy Goodale Thurston -- Christian missionary
Wikipedia - Lucy Goode Brooks
Wikipedia - Lucy Goodison -- British archaeologist
Wikipedia - Luna Lovegood -- Fictional character from Harry Potter
Wikipedia - Luther Carrington Goodrich -- American sinologist
Wikipedia - Luxury goods
Wikipedia - LVMH -- French multinational luxury goods conglomerate
Wikipedia - Lyle Goodhue -- American inventor (1903-1981)
Wikipedia - Lyman Good -- American mixed martial arts fighter
Wikipedia - Magnus the Good -- King of Norway and Denmark
Wikipedia - Make It Good (A1 song) -- 2002 single by A1
Wikipedia - Making Good -- 1932 film
Wikipedia - Malcolm Goodwin -- American actor
Wikipedia - Manatsu no Sounds Good! -- Song by AKB48
Wikipedia - Mandarake -- Japanese used goods store chain
Wikipedia - Mantfombi Dlamini -- Swazi-South African traditional aristocrat, Great wife of King Goodwill Zwelithini
Wikipedia - Manufacturing -- Industrial activity producing goods for sale using labor and machines
Wikipedia - Marcus Lovingood -- American businessman
Wikipedia - Margaret Goodell -- American scientist
Wikipedia - Margaret Good -- American politician
Wikipedia - Margaret Jarman Hagood
Wikipedia - Marginal rate of substitution -- Rate at which a consumer can replace one good with another while maintaining the same utility
Wikipedia - Maria Goodavage -- American writer and journalist
Wikipedia - Marico -- Indian consumer goods company
Wikipedia - Market access -- Ability to sell goods and services across borders
Wikipedia - Market rate -- Usual price charged for a good or service in a free market
Wikipedia - Mark Goodwin (musician) -- American drummer
Wikipedia - Markup (business) -- Difference between the cost and the selling price of a good or service
Wikipedia - Martha Goodway -- American metallurgist
Wikipedia - Martin Goodman (historian)
Wikipedia - Martin Goodman (publisher) -- Publisher; founder of Marvel Comics
Wikipedia - Marvin Goodfriend -- American economist
Wikipedia - Mary Goode -- Ireland women's hockey international
Wikipedia - Mary Goodrich Jenson -- American aviator and journalist
Wikipedia - Mary L. Good -- American chemist
Wikipedia - Mason Gooding -- American actor
Wikipedia - Massive Goods -- American fashion brand and manga publisher
Wikipedia - Matthew Goode and Co -- Australian wholesale company
Wikipedia - Matthew Goode -- English actor
Wikipedia - Matthew Good -- Canadian singer-songwriter
Wikipedia - Matthew Goodwin -- British political sociologist
Wikipedia - Max Jacobson -- German physician and researcher known as Dr. Feelgood
Wikipedia - Meagan Good -- American actress
Wikipedia - Melanie Wade Goodwin -- American politician
Wikipedia - Melvin Goodes -- Canadian businessman
Wikipedia - Melvin Goodman -- American national security and intelligence expert
Wikipedia - Melvyn A. Goodale
Wikipedia - Menstrual Hygiene Day -- Annual awareness day to highlight the importance of good menstrual hygiene management
Wikipedia - Mexican Spitfire at Sea -- 1942 film by Leslie Goodwins
Wikipedia - Mexican Spitfire Sees a Ghost -- 1942 film by Leslie Goodwins
Wikipedia - Mexican Spitfire's Elephant -- 1942 film by Leslie Goodwins
Wikipedia - Michael Frank Goodchild -- American geographer
Wikipedia - Michael Goodfellow (curler) -- Scottish curler
Wikipedia - Michael T. Goodrich
Wikipedia - Michael T. Good -- American astronaut
Wikipedia - Mickey's Good Deed -- 1932 Mickey Mouse cartoon
Wikipedia - Mike Goodes -- American golfer
Wikipedia - Military surplus -- Obsolete or obsolescent military goods usually offered for sale
Wikipedia - Milk and Alcohol -- Single by Dr. Feelgood
Wikipedia - Millionaire Playboy -- 1940 film directed by Leslie Goodwins
Wikipedia - Miracle Goodnight -- Song by David Bowie
Wikipedia - Mitchell Goodman
Wikipedia - Monica Goodling -- American lawyer
Wikipedia - Monroe Gooden -- Tennessee politician
Wikipedia - Montblanc (company) -- German company; manufacturer of luxury goods
Wikipedia - More Than Good Intentions -- 2011 book by Dean Karlan and Jacob Appel
Wikipedia - Mount Goodall -- Mountain in British Columbia, Canada
Wikipedia - Mr. Doodle Kicks Off -- 1938 film by Leslie Goodwins
Wikipedia - Mud Bay, Goodenough Island -- Bay in Papua New Guinea
Wikipedia - Mulberry (company) -- Fashion company founded in England in 1971, known internationally for its leather goods, in particular women's handbags
Wikipedia - Murders of Chaney, Goodman, and Schwerner -- June 1964 murders of 3 civil rights workers in Neshoba County, Mississippi
Wikipedia - Must the Devil Have All the Good Tunes? -- Piano concerto by John Adams
Wikipedia - Nat Goodwin -- American actor
Wikipedia - Nathan L. Good -- American architect, sustainable building designer
Wikipedia - National Alliance for Good Governance -- Political party in Zimbabwe
Wikipedia - National Good Neighbor Day -- American National Holiday
Wikipedia - National Shrine of Our Lady of Good Help
Wikipedia - NDTV Good Times -- Indian television channel
Wikipedia - Ne'er-do-well -- Derogatory term for a good-for-nothing person
Wikipedia - Nelson Goodman
Wikipedia - Neutral good
Wikipedia - Neva Goodwin -- Economist
Wikipedia - Never Can Say Goodbye -- 1971 song by Clifton Davis, first recorded by the Jackson 5
Wikipedia - Never Say Goodbye (1946 film) -- 1956 film by James V. Kern
Wikipedia - Never Say Goodbye (1956 film) -- 1956 film by Jerry Hopper
Wikipedia - Never Say Goodbye (Bon Jovi song) -- Song by Bon Jovi
Wikipedia - New Perspective on Paul -- Interpretation of good works in the Apostle Paul
Wikipedia - Nicholas Goodrick-Clarke -- British historian
Wikipedia - Nigerian Customs Service -- Authority agency Nigeria responsible for export and import and anti-smuggling of goods in the country boarder
Wikipedia - Nineteenth Amendment of the Constitution of Ireland -- Permitted the State to sign the Good Friday Agreement
Wikipedia - Noelani Goodyear-KaM-JM-;M-EM-^Mpua -- Kanaka Maoli scholar of Hawaiian social movements
Wikipedia - No Good 4 Me -- 2000 single by Oxide & Neutrino
Wikipedia - No Goodbyes (album) -- 1977 compilation album by Hall & Oates
Wikipedia - No Goodbyes (Linda song) -- Dutch entry in the Eurovision Song Contest 2000
Wikipedia - No Good Nick -- 2019 American comedy streaming television series
Wikipedia - No Good (Start the Dance) -- 1994 single by The Prodigy
Wikipedia - Nothing Feels Good: Punk Rock, Teenagers, and Emo -- Book by Andy Greenwald
Wikipedia - Nothing-up-my-sleeve number -- Numbers used by cryptographers to show that they are working in good faith
Wikipedia - Not Me, Not I -- 2003 single by Delta Goodrem
Wikipedia - Not Terribly Good Club of Great Britain -- British club
Wikipedia - Now Is Good -- 2012 film by Ol Parker
Wikipedia - Of Good Report -- 2013 film
Wikipedia - Omar Gooding -- American actor
Wikipedia - One Good Turn (1931 film) -- 1931 film
Wikipedia - On the Good Ship Lollipop -- Song composed by Richard A. Whiting with lyrics by Sidney Clare performed by Shirley Temple
Wikipedia - Open wagon -- Railway wagons for transportation of bulk goods
Wikipedia - Operation Goodwood (naval) -- 1944 series of British air raids against the Tirpitz
Wikipedia - Oscar Goodman -- American attorney and politician
Wikipedia - Osgood Bradley Car Company -- Rolling stock manufacturer
Wikipedia - Osgood curve -- Non-self-intersecting curve of positive area
Wikipedia - Osgoode Hall Law School -- Law school in Toronto, Ontario
Wikipedia - Osgoode Hall -- Building in Toronto
Wikipedia - Osgoode station -- Toronto subway station
Wikipedia - Osgood Johnson -- American educator
Wikipedia - Osgood River -- River in Centre-du-QuM-CM-)bec, Quebec (Canada)
Wikipedia - Osgood T. Hadley -- American Civil War recipient of the Medal of Honor
Wikipedia - Otavio Good -- American computer programmer
Wikipedia - Our Goodman -- Song
Wikipedia - Our Lady of Good Counsel Catholic Church (Pearl City, Hawaii)
Wikipedia - Our Lady of Good Counsel Church (Manhattan)
Wikipedia - Our Lady of Good Counsel High School (New Jersey) -- Defunct Catholic high school in Newark, New Jersey, United States
Wikipedia - Our Lady of Good Counsel's Church (Staten Island)
Wikipedia - Our Lady of Good Counsel
Wikipedia - Our Lady of Good Success
Wikipedia - Our Lady of Good Voyage -- Title of the Virgin Mary
Wikipedia - Our Lady of Peace and Good Voyage
Wikipedia - Ozman Sirgood
Wikipedia - Papa Was a Good Man -- Song by Johnny Cash
Wikipedia - Parable of the Good Samaritan -- Didactic story told by Jesus in Luke 10:25-37
Wikipedia - Parachute Battalion -- 1941 film by Leslie Goodwins
Wikipedia - Paralyzed (Delta Goodrem song) -- 2020 Delta Goodrem song
Wikipedia - Paschal Triduum -- Good Friday, Holy Saturday, and Easter Sunday
Wikipedia - Pastime with Good Company -- A song written by Henry VIII
Wikipedia - Patanjali Ayurved -- Indian consumer goods company
Wikipedia - Paternalism -- Action limiting a personM-bM-^@M-^Ys or groupM-bM-^@M-^Ys liberty or autonomy intended to promote their own good
Wikipedia - Paternalistic deception -- Deception that is apparently performed for the deceived individual's own good
Wikipedia - Patricia A. Goodrich -- American politician, former member of the Wisconsin Assembly, former Secretary of Wisconsin Department of Health and Social Services
Wikipedia - Patrick Goold -- South African soldier, merchant and member of the Parliament of the Cape of Good Hope (1814-1886)
Wikipedia - Paula Gooder -- British theologian
Wikipedia - Paul Goodison -- English sailor
Wikipedia - Paul Goodloe -- American meteorologist
Wikipedia - Paul Goodman bibliography -- Wikipedia bibliography
Wikipedia - Paul Goodman (historian) -- American historian
Wikipedia - Paul Goodman -- American author, public intellectual, and social critic
Wikipedia - Paul Goodman (writer)
Wikipedia - Paul Goodman (Zionist) -- British Zionist
Wikipedia - Pauline Goodwin-Squires -- British canoeist
Wikipedia - Paul S. Goodman -- American organizational psychologist and filmmaker
Wikipedia - Payment -- Trade of value from one party to another for goods, services, or legal reasons
Wikipedia - Peanut butter bun -- Food, baked goods
Wikipedia - Peggy Goodin -- American novelist (b. 1923, d. 1983)
Wikipedia - Perfect is the enemy of good -- aphorism commonly attributed to Voltaire
Wikipedia - Perfidy -- Breaking of promise of good faith in order to gain military advantage
Wikipedia - Perishable Goods -- 1928 novel by Dornford Yates
Wikipedia - Peter Goodchild -- British television editor
Wikipedia - Peter Goodfellow -- British geneticist
Wikipedia - Peter Goodwright -- English comedian
Wikipedia - Peter Neville Goodfellow
Wikipedia - Peter Toogood -- Australian amateur golfer
Wikipedia - Philip Evergood -- American artist
Wikipedia - Philip Goodhart -- British politician
Wikipedia - Philip Goodrich
Wikipedia - Philippine House Committee on Good Government and Public Accountability -- Standing committee of the House of Representatives of the Philippines
Wikipedia - Philip S. Goodman -- American screenwriter, producer, and director
Wikipedia - Philip the Good
Wikipedia - Phillip Good
Wikipedia - Phil Zimmermann -- Creator of Pretty Good Privacy
Wikipedia - Pickle lifter -- device for raising pickled goods for more convenient access
Wikipedia - Piece goods -- Textile piece goods
Wikipedia - Pier 1 (retail chain) -- US imported goods retailer
Wikipedia - Pink Narcissus -- 1971 film by James Bidgood
Wikipedia - Poetry of Paul Goodman -- Poetry of Paul Goodman
Wikipedia - Pole, Hungarian, two good friends
Wikipedia - Pole of Good Government -- Italian political alliance
Wikipedia - Pop Always Pays -- 1940 film directed by Leslie Goodwins
Wikipedia - Positional good
Wikipedia - Postage stamps and postal history of the Cape of Good Hope -- None
Wikipedia - Post-scarcity economy -- A situation in which most goods are available to all very cheaply or even freely
Wikipedia - Prairie Island Indian Community -- Mdewakanton Sioux Indian reservation in Goodhue County, Minnesota
Wikipedia - Predictable (Good Charlotte song) -- 2004 single by Good Charlotte
Wikipedia - Prentice Alvin and the No-Good Plow -- Poem written by Orson Scott Card
Wikipedia - Pretty Good Privacy -- Computer program for data encryption, primarily in email
Wikipedia - Pretty Good Year -- 1994 single by Tori Amos
Wikipedia - Primary goods
Wikipedia - Private label -- Brand for goods manufactured under contract
Wikipedia - Privation of good
Wikipedia - Procter & Gamble -- American multinational consumer goods company
Wikipedia - Produce -- Group of farm-produced crops and goods
Wikipedia - Proslavery -- Ideology that perceives slavery as a positive good
Wikipedia - Public Castration Is a Good Idea -- 1986 album
Wikipedia - Public good (economics) -- Good that is non-excludable and non-rival
Wikipedia - Public goods game
Wikipedia - Puck (folklore) -- Fairy from English folklore; Robin Goodfellow
Wikipedia - Puma (brand) -- German clothing and consumer goods manufacturer
Wikipedia - Purveyance -- Ancient right of English monarchs to requisition goods
Wikipedia - P. Wayne Goode -- American politician
Wikipedia - Quality control -- Project management process making sure produced products are good
Wikipedia - Queue area -- Places where people queue or "line up" for goods or services
Wikipedia - Radio Stars on Parade -- 1945 film by Leslie Goodwins
Wikipedia - Rail transport in New Zealand -- Conveyance of passengers and goods by way of wheeled vehicles running on rail tracks in New Zealand
Wikipedia - Rail transport -- Conveyance of passengers and goods by way of trains on a railway
Wikipedia - Ralph Goodale -- Canadian politician
Wikipedia - Ralph Lauren Corporation -- American apparel, accessories and luxury goods company
Wikipedia - Rationing -- Controlled distribution of scarce resources, goods, or services
Wikipedia - Raven Goodwin -- American actress
Wikipedia - Raw material -- Basic material that is used to produce goods, finished products, energy, or intermediate materials
Wikipedia - Real Good Looking Boy -- The Who song
Wikipedia - Rebecca Goodgame Ebinger -- United States District Judge
Wikipedia - Reckitt Benckiser -- British consumer goods company
Wikipedia - Reginald Heber Gooden -- American missionary
Wikipedia - Register of Cultural Goods of Croatia
Wikipedia - Regulation of therapeutic goods
Wikipedia - Religious goods store
Wikipedia - Renting -- Agreement where a payment is made for the temporary use of a good, service or property owned by another
Wikipedia - Reseller -- Company or individual that purchases goods or services with the intention of selling them
Wikipedia - Retail -- Sale of goods and services from individuals or businesses to the end-user
Wikipedia - Reuben Goodstein
Wikipedia - Reuben Louis Goodstein
Wikipedia - Revolt of Ghent (1449-1453) -- 1449-1453 revolt by Ghent against Philip the Good over disputes on guilds and taxes
Wikipedia - Richard Bryce Goodman -- Sound engineer
Wikipedia - Richard Goodman (writer) -- American nonfiction writer
Wikipedia - Richard M. Goodwin
Wikipedia - Rick Goodman -- American video game developer (born 1955)
Wikipedia - Rivalry (economics) -- the property of goods whose consumption by one consumer prevents, makes it harder to, or lessens the benefits of simultaneous consumption by other consumers
Wikipedia - R. L. Goodstein
Wikipedia - Robert C. Good -- American diplomat
Wikipedia - Robert E. Goodin
Wikipedia - Robert Goodenow -- American politician
Wikipedia - Robert Gooding-Williams -- American academic
Wikipedia - Robert Goodwill -- British Conservative politician
Wikipedia - Robin Hood, Jr. -- 1936 film directed by Leslie Goodwins
Wikipedia - Roger Goodman (academic)
Wikipedia - Roger S. Goody
Wikipedia - Rookies in Burma -- 1943 film by Leslie Goodwins
Wikipedia - Roscoe, Goodhue County, Minnesota -- Unincorporated community in Minnesota, United States
Wikipedia - Rosie Stephenson-Goodknight -- American Wikipedia editor
Wikipedia - Roxette (song) -- 1974 song by Dr. Feelgood
Wikipedia - Royal Goode -- Swedish chess player
Wikipedia - Royal Naval Volunteer Reserve Long Service and Good Conduct Medal -- British Empire naval volunteer medal for part time ratings
Wikipedia - Roy Goodacre -- British Metabolomic expert and Mass Spectrometrist
Wikipedia - Ruach (Kabbalah) -- The middle soul, the "spirit". It contains the moral virtues and the ability to distinguish between good and evil.
Wikipedia - Russell Goodway -- British politician
Wikipedia - Sailor Be Good -- 1933 film by James Cruze
Wikipedia - Sales tax -- Tax paid to a governing body for the sales of certain goods and services
Wikipedia - Sally Bidgood -- Brisith botanist (1948-2018)
Wikipedia - Salvatore Ferragamo S.p.A. -- Italian luxury goods company
Wikipedia - Sam Hawgood -- American professor
Wikipedia - Samuel Griswold Goodrich -- American author
Wikipedia - Sara Allgood -- Irish actress
Wikipedia - Sara Goodacre -- British archnologist
Wikipedia - Sarah D. Goode -- British sociologist, writer
Wikipedia - Sarah E. Goode -- American inventor (1855-1905)
Wikipedia - Sarah Goodridge -- American artist
Wikipedia - Sara Wallace Goodman -- American political scientist
Wikipedia - SAS Good Hope -- Loch-class frigate in the South African Navy
Wikipedia - Saturday Looks Good to Me -- American indie pop band
Wikipedia - Saul Goodman -- Fictional character from the Breaking Bad universe
Wikipedia - Say Goodbye (film) -- 1971 film
Wikipedia - Say Goodbye, Maggie Cole -- 1972 film by Jud Taylor
Wikipedia - Say Goodbye (S Club song) -- 2003 single by S Club 7
Wikipedia - Scaevola (plant) -- Genus of flowering plants in the Goodenia family
Wikipedia - Scattergood Baines -- 1941 film by Christy Cabanne
Wikipedia - Scattergood Meets Broadway -- 1941 film by Christy Cabanne
Wikipedia - Scattergood Pulls the Strings -- 1941 film by Christy Cabanne
Wikipedia - Scattergood Rides High -- 1942 film by Christy Cabanne
Wikipedia - Scattergood Survives a Murder -- 1942 film by Christy Cabanne
Wikipedia - Search good
Wikipedia - Service Corporation International -- American provider of funeral goods and services
Wikipedia - Service (economics) -- Transaction involving no transferal of physical goods
Wikipedia - Seven Lucky Gods -- Japanese deities believed to grant good fortune
Wikipedia - Seven Years of Good Luck -- 1942 film
Wikipedia - Sharing economy -- Economic and social systems that enable shared access to goods, services, data and talent
Wikipedia - Sherri W. Goodman -- American government official
Wikipedia - She's a Good Skate, Charlie Brown -- 1980 television special
Wikipedia - Shinji and Good Friends -- Video game
Wikipedia - Shortages related to the COVID-19 pandemic -- Medical material and other goods shortages that are a major issue
Wikipedia - Sigeberht the Good
Wikipedia - Simon Goody -- British windsurfer
Wikipedia - Singapore Armed Forces Long Service and Good Conduct (10 Years) Medal -- Service award
Wikipedia - Sin tax -- Excise or sales tax specifically levied on goods deemed harmful to society
Wikipedia - Skin gambling -- Betting of virtual goods via professional matches or other games of chance
Wikipedia - Skip to the Good Bit -- 2013 single by Rizzle Kicks
Wikipedia - Slacktivism -- Pejorative term for "feel-good" activist measures
Wikipedia - Smuggling -- Illegal movement of goods or people
Wikipedia - Socially responsible investing -- Any investment strategy which seeks to consider both financial return and social/environmental good to bring about social change regarded as positive by proponents
Wikipedia - So Good (Boyzone song) -- 1995 single by Boyzone
Wikipedia - So Good (Dove Cameron song) -- 2019 song by Dove Cameron
Wikipedia - So Good (Eternal song) -- 1994 single by Eternal
Wikipedia - So Good (Rachel Stevens song) -- 2005 single by Rachel Stevens
Wikipedia - So Good to Be Back Home Again -- 1980 single by The Tourists
Wikipedia - So Good to Me -- 2013 single by Chris Malinchak
Wikipedia - Sol Goode -- 2001 film by Danny Comden
Wikipedia - Solicitation -- Act of offering or attempting to purchase goods or services, often illegally
Wikipedia - Solid Gold (Delta Goodrem song) -- song by Delta Goodrem
Wikipedia - Some Good News -- 2020 web series
Wikipedia - Somehow Good -- 1927 film
Wikipedia - Someplace Good -- 2004 rock music song
Wikipedia - Something Good (Richard Rodgers song) -- Song with lyrics by Richard Rodgers
Wikipedia - Something Good (Utah Saints song) -- 1992 single by Utah Saints
Wikipedia - Sophie (song) -- 2002 single by Goodshirt
Wikipedia - So This Is London (play) -- Play written by Arthur Goodrich
Wikipedia - Space manufacturing -- Production of manufactured goods in an environment outside a planetary atmosphere
Wikipedia - Space trade -- Hypotethical exchange of capital, goods and services between planets and natural satellites
Wikipedia - Spalding (company) -- Sporting goods company
Wikipedia - Speedo -- Swimwear and sports goods company
Wikipedia - Sport Chek -- Canadian sporting goods retailer
Wikipedia - Sporting Goods -- 1928 film
Wikipedia - Sportingoods tryonia -- Species of freshwater snail
Wikipedia - Sports Authority -- American sporting goods retailer
Wikipedia - Sports car -- Performance-oriented car class, generally small or light-weight with good handling
Wikipedia - Sports Experts -- Canadian sporting goods retailer
Wikipedia - Stadium Goods -- American resell company
Wikipedia - Steve Goodman -- American folk music singer-songwriter
Wikipedia - Steve Preston -- CEO of Goodwill
Wikipedia - Stewart Goodyear -- Canadian pianist and composer
Wikipedia - Stolen Goods (film) -- 1915 film by George Melford
Wikipedia - Straw purchase -- Purchase wherein an agent agrees to acquire a good or service for someone else
Wikipedia - Sued for Libel -- 1939 film directed by Leslie Goodwins
Wikipedia - Super Good Films -- Indian film company
Wikipedia - Supply (economics) -- In economics, the amount of a good that sellers are willing to provide in the market
Wikipedia - Supply shock -- Sudden event that temporarily changes the supply of goods or services
Wikipedia - Sustainable Development Goal 3 -- Good Health and Well-Being
Wikipedia - Suzanne Goodwin -- British writer
Wikipedia - Sydney Goodsir Smith
Wikipedia - SYR4: Goodbye 20th Century -- 1999 studio album by Sonic Youth
Wikipedia - Take a Good Look (novel) -- 1990 novel by Jacqueline Wilson
Wikipedia - Tanaka-Iga -- Japanese company that produces Buddhist goods
Wikipedia - Tariff -- Tax on the import and export of goods
Wikipedia - Tarnished Angel -- 1938 American film directed by Leslie Goodwins
Wikipedia - Terry Goodin -- American politician from Indiana
Wikipedia - Terry Goodkind -- American writer
Wikipedia - That's Good -- 1919 silent American film directed by Harry L. Franklin
Wikipedia - The Adventure of Faustus Bidgood -- 1986 film by Andy Jones and Mike Jones
Wikipedia - The Adventures of a Rookie -- 1943 film by Leslie Goodwins
Wikipedia - The Almost Good Man -- 1917 film
Wikipedia - The Anthem (Good Charlotte song) -- 2003 single by Good Charlotte
Wikipedia - The Beach Boys: Good Vibrations Tour -- 1985 film
Wikipedia - The Book of Good Love -- Book by Juan Ruiz
Wikipedia - The Clarret Drinkers Song: Or, The Good Fellows Design -- Song
Wikipedia - The Day the Bookies Wept -- 1939 film by Leslie Goodwins
Wikipedia - The Devil Diamond -- 1937 film by Leslie Goodwins
Wikipedia - The Difficulty of Being Good -- Book on Dharma, Indian concept of righteousness
Wikipedia - The Dirty Dozen (album) -- 2009 album by George Thorogood
Wikipedia - The Fragility of Goodness
Wikipedia - The Girl from Mexico -- 1939 film by Leslie Goodwins
Wikipedia - The Good Apprentice -- Novel by Iris Murdoch
Wikipedia - The Good Bad Girl -- 1931 film
Wikipedia - The Good Bad-Man -- 1916 film by Allan Dwan
Wikipedia - The Good Bandit -- Colombian telenovela
Wikipedia - The Good Beginning -- 1953 film
Wikipedia - The Good Book: A Humanist Bible
Wikipedia - The Good Brothers (professional wrestling) -- Professional wrestling tag team
Wikipedia - The Goodbye Family
Wikipedia - The Good-Bye Kiss -- 1928 film
Wikipedia - The Good Companions (1933 film) -- 1933 film
Wikipedia - The Good Companions (1957 film) -- 1956 film
Wikipedia - The Good Comrade -- 1923 film
Wikipedia - The Good Cop (American TV series) -- American television series
Wikipedia - The Good Cop (Israeli TV series) -- Israeli television series
Wikipedia - The Good Daughter -- 2012 Philippine television series
Wikipedia - The Good Detective -- 2020 South Korean television series
Wikipedia - The Good Dinosaur -- 2015 film by Peter Sohn
Wikipedia - The Good Doctor (TV series) -- American medical drama television series
Wikipedia - The Good Dog -- Book by Avi
Wikipedia - The Good Earth (film) -- 1937 film by Victor Fleming, Sidney Franklin, Gustav MachatM-CM-=
Wikipedia - The Good Earth -- 1931 novel by Pearl S. Buck
Wikipedia - The Good Fairy (1935 film) -- 1935 film by William Wyler
Wikipedia - The Good Fellows -- 1943 film by Jo Graham
Wikipedia - The Good Fight -- 2017 American legal drama television series
Wikipedia - The Good Food Guide -- Annual guidebook to the best restaurants in the United Kingdom
Wikipedia - The Good Food Institute
Wikipedia - The Good for Nothing (1917 film) -- 1917 film directed by Carlyle Blackwell
Wikipedia - The Good German -- 2006 film by Steven Soderbergh
Wikipedia - The Good Girls (film) -- 2018 film
Wikipedia - The Good Girls (group) -- American contemporary R&B group
Wikipedia - The Good Guys (1968 TV series) -- 1968 TV series
Wikipedia - The Good Humor Man (1950 film) -- 1950 film directed by Lloyd Bacon
Wikipedia - The Goodies (film) -- 1959 film
Wikipedia - The Good Judgment Project
Wikipedia - The Good Liar -- 2019 film directed by Bill Condon
Wikipedia - The Good Lie -- 2014 film
Wikipedia - The Good Life (1975 TV series)
Wikipedia - The Good Life (Weezer song) -- Song by Weezer
Wikipedia - The Good Lord Bird (miniseries) -- 2020 miniseries by Ethan Hawke
Wikipedia - The Good Lord Bird -- 2013 novel by James McBride
Wikipedia - The Good Love -- 1963 film
Wikipedia - The Good Luck of a "Souse" -- 1908 film by Georges MM-CM-)lies
Wikipedia - The Good Luck of Right Now -- 2014 book by Matthew Quick
Wikipedia - The Good Man -- 2012 film
Wikipedia - The Goodness Paradox -- Book on human evolutionary history
Wikipedia - The Good News Voice -- Christian radio network in Missouri
Wikipedia - The Good Night Show -- American television programming block
Wikipedia - The Good Old Days (British TV series) -- BBC television light entertainment programme
Wikipedia - The Good Old Soak -- 1937 film by J. Walter Ruben
Wikipedia - The Good Old Stuff -- Collection of science fiction short stories by Gardner Dozois
Wikipedia - The Good Place (season 1) -- season of television series
Wikipedia - The Good Place (season 2) -- season of television series
Wikipedia - The Good Place (season 3) -- season of television series
Wikipedia - The Good Place (season 4) -- season of television series
Wikipedia - The Good Place -- 2016 American fantasy comedy television series
Wikipedia - The Good Pope: Pope John XXIII -- 2003 film by Ricky Tognazzi
Wikipedia - The Good Provider -- 1922 film by Frank Borzage
Wikipedia - The Good Reputation -- 1926 film
Wikipedia - The Good Road -- 2013 film
Wikipedia - The Good Shepherd (Christianity)
Wikipedia - The Good Shepherd (film) -- 2006 film directed by Robert De Niro
Wikipedia - The Good Soldier M-EM- vejk -- 1921-23 novel by Jaroslav HaM-EM-!ek
Wikipedia - The Good Soldier Schweik (1926 film) -- 1926 film
Wikipedia - The Good Soldier Schweik (1931 film) -- 1931 film
Wikipedia - The Good Soldier Schweik (1960 film) -- 1960 film
Wikipedia - The Good Soldiers -- Book by David Finkel
Wikipedia - The Good Son (film) -- 1993 psychological thriller film directed by Joseph Ruben
Wikipedia - The Good Son (TV series) -- TV series from the Philippines
Wikipedia - The Good Terrorist -- 1985 political novel by Doris Lessing
Wikipedia - The Good, the Bad & the Queen (album) -- Self-titled 2007 album
Wikipedia - The Good, the Bad & the Queen -- British supergroup
Wikipedia - The Good, the Bad, and the Dead -- 2015 film by Timothy Woodward Jr.
Wikipedia - The Good, the Bad and the Ugly (soundtrack) -- 1966 soundtrack album by Ennio Morricone
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Wikipedia - Transcendentals -- Truth, beauty, and goodness
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Charles Osgood ::: Born: January 8, 1933; Occupation: Television Writer;
George Thorogood ::: Born: February 24, 1950; Occupation: Vocalist;
Alison Goodman ::: Born: 1966; Occupation: Writer;
David Goodstein ::: Born: April 5, 1939; Occupation: Physicist;
Thomas Goodwin ::: Born: October 5, 1600; Died: February 23, 1680;
Bob Goodlatte ::: Born: September 22, 1952; Occupation: United States Representative;
John Goodman ::: Born: June 20, 1952; Occupation: Actor;
Linda Goodman ::: Born: April 9, 1925; Died: October 21, 1995; Occupation: Astrologer;
Nelson Goodman ::: Born: August 7, 1906; Died: November 25, 1998; Occupation: Philosopher;
June Goodfield ::: Born: 1927; Occupation: Historian;
Benny Goodman ::: Born: May 30, 1909; Died: June 13, 1986; Occupation: Musician;
Virgil Goode ::: Born: October 17, 1946; Occupation: Virginia State Senator;
Goodluck Jonathan ::: Born: November 20, 1957; Occupation: President of Nigeria;
Len Goodman ::: Born: April 25, 1944; Occupation: Professional dancer;
Meagan Good ::: Born: August 8, 1981; Occupation: Film actress;
Goodale Sisters ::: Born: 1863; Died: 1953; Occupation: Poet;
Allegra Goodman ::: Born: 1967; Occupation: Author;
Lorna Goodison ::: Born: 1947; Occupation: Poet;

Moon Bloodgood ::: Born: September 20, 1975; Occupation: Actress;
Ursula Goodenough ::: Born: March 16, 1943; Occupation: Professor;
Morris E. Goodman ::: Born: November 9, 1945;
Andrew Goodman ::: Born: November 23, 1943; Died: June 21, 1964;
William Fogg Osgood ::: Born: March 10, 1864; Died: July 22, 1943; Occupation: Mathematician;
Steve Goodman ::: Born: July 25, 1948; Died: September 20, 1984; Occupation: Singer-songwriter;
Matthew William Goode ::: Born: April 3, 1978; Occupation: Actor;
James Goodnight ::: Born: January 6, 1943; Occupation: Businessman;
Frances Sargent Osgood ::: Born: June 18, 1811; Died: May 12, 1850; Occupation: Poet;
Jane Goodall ::: Born: April 3, 1934; Occupation: Primatologist;
Roger Goodell ::: Born: February 19, 1959;
Cuba Gooding, Jr. ::: Born: January 2, 1968; Occupation: Film actor;
Terry Goodkind ::: Born: 1948; Occupation: Writer;
Amy Goodman ::: Born: April 13, 1957; Occupation: Journalist;
Ellen Goodman ::: Born: April 11, 1941; Occupation: Journalist;
Paul Goodman ::: Born: September 9, 1911; Died: August 2, 1972; Occupation: Novelist;
Delta Goodrem ::: Born: November 9, 1984; Occupation: Singer-songwriter;
Doris Kearns Goodwin ::: Born: January 4, 1943; Occupation: Historian;
Ginnifer Goodwin ::: Born: May 22, 1978; Occupation: Film actress;
Charles Goodyear ::: Born: December 29, 1800; Died: July 1, 1860; Occupation: Inventor;
Alfred Goodwin ::: Born: June 29, 1923; Occupation: Judge;
Thurgood Marshall ::: Born: July 2, 1908; Died: January 24, 1993; Occupation: Former Associate Justice of the Supreme Court of the United States;
object:goodreads - booklist
class:goodreads
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