classes ::: place, noun, verb, structure, building,
children :::
branches ::: house

Instances, Classes, See Also, Object in Names
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03.03 - The House of the Spirit and the New Creation
a treasure-house of miraculous knowledge
The House of Asterion
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri (cento), Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

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

house :::

household :::

householder :::

houselord :::

housebote ::: n. --> Wood allowed to a tenant for repairing the house and for fuel. This latter is often called firebote. See Bote.

housebreaker ::: n. --> One who is guilty of the crime of housebreaking.

housebreaking ::: n. --> The act of breaking open and entering, with a felonious purpose, the dwelling house of another, whether done by day or night. See Burglary, and To break a house, under Break.

housebuilder ::: n. --> One whose business is to build houses; a housewright.

housecarl ::: n. --> A household servant; also, one of the bodyguard of King Canute.

housed ::: imp. & p. p. --> of House

householder ::: n. --> The master or head of a family; one who occupies a house with his family.

household ::: n. --> Those who dwell under the same roof and compose a family.
A line of ancestory; a race or house. ::: a. --> Belonging to the house and family; domestic; as, household furniture; household affairs.

house ::: n. --> A structure intended or used as a habitation or shelter for animals of any kind; but especially, a building or edifice for the habitation of man; a dwelling place, a mansion.
Household affairs; domestic concerns; particularly in the phrase to keep house. See below.
Those who dwell in the same house; a household.
A family of ancestors, descendants, and kindred; a race of persons from the same stock; a tribe; especially, a noble family or an

housekeeper ::: n. --> One who occupies a house with his family; a householder; the master or mistress of a family.
One who does, or oversees, the work of keeping house; as, his wife is a good housekeeper; often, a woman hired to superintend the servants of a household and manage the ordinary domestic affairs.
One who exercises hospitality, or has a plentiful and hospitable household.
One who keeps or stays much at home.

housekeeping ::: n. --> The state of occupying a dwelling house as a householder.
Care of domestic concerns; management of a house and home affairs.
Hospitality; a liberal and hospitable table; a supply of provisions. ::: a.

houseleek ::: n. --> A succulent plant of the genus Sempervivum (S. tectorum), originally a native of subalpine Europe, but now found very generally on old walls and roofs. It is very tenacious of life under drought and heat; -- called also ayegreen.

houseless ::: a. --> Destitute of the shelter of a house; shelterless; homeless; as, a houseless wanderer.

houselessness ::: n. --> The state of being houseless.

housel ::: n. --> The eucharist. ::: v. t. --> To administer the eucharist to.

houseline ::: n. --> A small line of three strands used for seizing; -- called also housing.

houseling ::: a. --> Same as Housling.

housemaid ::: n. --> A female servant employed to do housework, esp. to take care of the rooms.

housemate ::: n. --> One who dwells in the same house with another.

houseroom ::: n. --> Room or place in a house; as, to give any one houseroom.

houses ::: pl. --> of House

housewarming ::: n. --> A feast or merry-making made by or for a family or business firm on taking possession of a new house or premises.

housewife ::: n. --> The wife of a householder; the mistress of a family; the female head of a household.
A little case or bag for materials used in sewing, and for other articles of female work; -- called also hussy.
A hussy. ::: v. t.

housewifely ::: a. --> Pertaining or appropriate to a housewife; domestic; economical; prudent.

housewifery ::: n. --> The business of the mistress of a family; female management of domestic concerns.

housewive ::: v. t. --> To manage with skill and economy, as a housewife or other female manager; to economize.

housework ::: n. --> The work belonging to housekeeping; especially, kitchen work, sweeping, scrubbing, bed making, and the like.

housewright ::: n. --> A builder of houses.

house wizard
(Probably from ad-agency tradetalk, "house freak") A hacker
occupying a technical-specialist, R&D, or systems position at
a commercial shop. A really effective house wizard can have
influence out of all proportion to his/her ostensible rank and
still not have to wear a suit. Used especially of {Unix}
{wizards}. The term "house guru" is equivalent.
[{Jargon File}]

housebote ::: n. --> Wood allowed to a tenant for repairing the house and for fuel. This latter is often called firebote. See Bote.

housebreaker ::: n. --> One who is guilty of the crime of housebreaking.

housebreaking ::: n. --> The act of breaking open and entering, with a felonious purpose, the dwelling house of another, whether done by day or night. See Burglary, and To break a house, under Break.

housebuilder ::: n. --> One whose business is to build houses; a housewright.

housecarl ::: n. --> A household servant; also, one of the bodyguard of King Canute.

housed ::: imp. & p. p. --> of House

householder ::: n. --> The master or head of a family; one who occupies a house with his family.

household ::: n. --> Those who dwell under the same roof and compose a family.
A line of ancestory; a race or house. ::: a. --> Belonging to the house and family; domestic; as, household furniture; household affairs.

house ::: n. --> A structure intended or used as a habitation or shelter for animals of any kind; but especially, a building or edifice for the habitation of man; a dwelling place, a mansion.
Household affairs; domestic concerns; particularly in the phrase to keep house. See below.
Those who dwell in the same house; a household.
A family of ancestors, descendants, and kindred; a race of persons from the same stock; a tribe; especially, a noble family or an

housekeeper ::: n. --> One who occupies a house with his family; a householder; the master or mistress of a family.
One who does, or oversees, the work of keeping house; as, his wife is a good housekeeper; often, a woman hired to superintend the servants of a household and manage the ordinary domestic affairs.
One who exercises hospitality, or has a plentiful and hospitable household.
One who keeps or stays much at home.

housekeeping ::: n. --> The state of occupying a dwelling house as a householder.
Care of domestic concerns; management of a house and home affairs.
Hospitality; a liberal and hospitable table; a supply of provisions. ::: a.

houseleek ::: n. --> A succulent plant of the genus Sempervivum (S. tectorum), originally a native of subalpine Europe, but now found very generally on old walls and roofs. It is very tenacious of life under drought and heat; -- called also ayegreen.

--- QUOTES [110 / 110 - 500 / 35049] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   63 Sri Aurobindo
   5 The Mother
   3 Sri Ramakrishna
   3 Johann Wolfgang von Goethe
   2 Kabir
   2 Jetsun Milarepa
   2 Bill Hicks
   2 Alfred Korzybski
   1 William Blake
   1 W C Fields
   1 Walt Whitman
   1 Thomas Wolfe
   1 Satprem
   1 Saint Seraphim of Sarov in Georgia
   1 Pablo Neruda
   1 Marcus Aurelius
   1 Manly P Hall
   1 Leonard Susskind
   1 Joseph Campbell
   1 Jorge Luis Borges
   1 Jordan Peterson
   1 Jonathan Nolan & Lisa Joy
   1 Jason Bowman
   1 Izumi Shikibu
   1 Homer
   1 George Carlin
   1 Georg C Lichtenberg
   1 Friedrich Nietzsche
   1 Franklin D Roosevelt
   1 Douglas Adams
   1 Diogenes
   1 C S Lewis
   1 Charles Eisenstein
   1 Billy Collins
   1 Anonymous
   1 Aleister Crowley


   60 P G Wodehouse
   17 George Herbert
   17 Anonymous
   6 William Shakespeare
   6 J K Rowling
   5 Silas House
   4 Victor Hugo
   4 Rick Riordan
   4 Emily Dickinson
   4 Bob Monkhouse
   4 Benjamin Franklin
   3 Richard M Nixon
   3 Melinda Leigh
   3 Anne Sexton
   2 William Makepeace Thackeray
   2 Thomas Pynchon
   2 Steve House
   2 Stephen King
   2 Shirley Jackson
   2 Randy Houser
   2 Ralph Waldo Emerson
   2 Phyllis Diller
   2 Mehmet Murat ildan
   2 Max Brooks
   2 Louisa May Alcott
   2 Leo Tolstoy
   2 Lee Child
   2 Le Corbusier
   2 Lang Leav
   2 Jack Kerouac
   2 Holly Black
   2 Hafez
   2 Greg Egan
   2 Erma Bombeck
   2 Edward Coke
   2 Daniel Silva
   2 C S Lewis
   2 Carlos Ruiz Zaf n
   2 Brad Garlinghouse
   2 Ania Ahlborn
   2 Abraham Lincoln

1:We do not have to visit a madhouse to find disordered minds; our planet is the mental institution of the universe. ~ Johann Wolfgang von Goethe,
2:In a rich man's house there is no place to spit but his face. ~ Diogenes,
3:Faith is hidden household capital. ~ Johann Wolfgang von Goethe,
4:Ah, the patter of little feet around the house. There's nothing like having a midget for a butler. ~ W C Fields,
5:His knowledge dwells in the house of Ignorance; ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
6:Is here and in the pleasant house He choseTo harbour God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
7:Absence is a house so vast that inside you will pass through its walls and hang pictures on the air. ~ Pablo Neruda,
8:Time was Eternity’s transparent robe. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
9:The Word that ushers divine experience ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
10:This darkness hides our nobler destiny. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
11:Worlds were many, but the Self was one. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
12:The senses there were outlets of the soul; ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
13:Although the wind blows terribly here, the moonlight also leaks between the roof planks of this ruined house. ~ Izumi Shikibu,
14:A spark of the eternal Fire, it cameTo build a house in Matter for the Unborn. ~ Sri Aurobindo, Collected Poems The Miracle of Birth,
15:Our mind is a house haunted by the slain past,Ideas soon mummified, ghosts of old truths, ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
16:Called back her thoughts from speech to sit withinIn a deep room in meditation’s house. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
17:This now he willed to discover and exile, The element in him betraying God. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
18:The guardians of Eternity keep its lawFor ever fixed upon Truth’s giant base ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
19:Phenomenon built Reality’s summer-houseOn the beaches of the sea of Infinity. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
20:Imagination’s great ensorcelling rodSummoned the unknown and gave to it a home, ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
21:Armed with the intuition of a blissTo which some moved tranquillity was the key, ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
22:Came Reason, the squat godhead artisan,To her narrow house upon a ridge in Time. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
23:There Matter is the Spirit’s firm density,An artistry of glad outwardness of self. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
24:It waited for the fiat of the WordThat comes through the still self from the Supreme. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
25:It made of Space a marvel house of God,It poured through Time its works of ageless might, ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
26:There substance was a resonant harp of self,A net for the constant lightnings of the spirit, ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
27:The Sole in its solitude yearned towards the AllAnd the Many turned to look back at the One. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
28:All ocean lived within a wandering drop. A time made body housed the illimitable. To live this mystery out our soul comes here. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
29:I am the giver of the bowl of rice,I am the worshipped Angel of the House.I am in all that suffers and that cries. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
30:Hard is the way to the Eternal for the mind-born will of the mortalBound by the body and life to the gait of the house-burdened turtle. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
31:The Immanent lives in man as in his house;He has made the universe his pastime’s field,A vast gymnasium of his works of might. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
32:Knew death for a cellar of the house of life,In destruction felt creation’s hasty pace. ~ Sri Aurobindo, Savitri The World of Falsehood,
33:Intense, one-pointed, monumental, lone,Patient he sat like an incarnate hopeMotionless on a pedestal of prayer. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
34:Then through a tunnel dug in the last rockShe came out where there shone a deathless sun.A house was there all made of flame and light ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
35:The Inconscient too is infinite;The more its abysses we insist to sound,The more it stretches, stretches endlessly. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
36:All here gathers beneath one golden sky:The Powers that build the cosmos station takeIn its house of infinite possibility; ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
37:It not seldom happens that in the purposeless rovings and wanderings of the imagination we hunt down such game as can be put to use by our purposeful philosophy in its well-ordered household. ~ Georg C Lichtenberg,
38:Form in its heart of silence recondite    Hides the significance of His mystery,    Form is the wonder-house of eternity,A cavern of the deathless Eremite. ~ Sri Aurobindo, Collected Poems 7.5.65 - Form,
39:In a veiled Nature’s hallowed secreciesIt burns for ever on the altar Mind,Its priests the souls of dedicated gods,Humanity its house of sacrifice. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
40:One fine, pure-seeming falsehood,Admitted, opens door to all his nakedAnd leprous family; in, in, they throngAnd breed the house quite full. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
41:Rude, hardy stocksTransplant themselves, expand, outlast the stormsAnd heat and cold, not slips too gently nurturedOr lapped in hothouse warmth. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
42:There Mind, a splendid sun of vision’s rays,Shaped substance by the glory of its thoughtsAnd moved amidst the grandeur of its dreams. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
43:Appealing to the soul and not the eyeBeauty lived there at home in her own house,There all was beautiful by its own rightAnd needed not the splendour of a robe. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
44:I shall not die.    Although this body, when the spirit tires    Of its cramped residence, shall feed the fires,My house consumes, not I. ~ Sri Aurobindo, Collected Poems 3.1.16 - The Triumph-Song of Trishuncou,
45:As one can go up to the top of a house by means of a ladder, a bamboo or a flight of stairs, so are there various means for approaching the Eternal and each religion in the world shows only one of such means. ~ Sri Ramakrishna,
46:I ascribe to Mark Twain's theory that the last person who should be President is the one who wants it the most. The one who should be picked is the one who should be dragged kicking and screaming into the White House. ~ Bill Hicks,
47:I housed within my heart the life of things,All hearts athrob in the world I felt as mine;I shared the joy that in creation singsAnd drank its sorrow like a poignant wine. ~ Sri Aurobindo, Collected Poems Life-Unity,
48:He who leads the life of a householder should devote fifteen parts of his mind to God; otherwise he will face ruin and fall into the clutches of Death. He should perform the duties of the world with only one part of his mind. ~ Sri Ramakrishna,
49:Truth-worldTwo beings he was, one wide and free above,One struggling, bound, intense, its portion here.A tie between them still could bridge two worlds; ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
50:This evil Nature housed in human hearts,A foreign inhabitant, a dangerous guest:The soul that harbours it it can dislodge,Expel the householder, possess the house. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
51:A hidden Bliss is at the root of things.A mute Delight regards Time’s countless works:To house God’s joy in things Space gave wide room,To house God’s joy in self our souls were born. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
52:Man’s house of life holds not the gods alone:There are occult Shadows, there are tenebrous Powers,Inhabitants of life’s ominous nether rooms,A shadowy world’s stupendous denizens. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
53:A soul shall wake in the Inconscient’s house;The mind shall be God-vision’s tabernacle,The body intuition’s instrument,And life a channel for God’s visible power. ~ Sri Aurobindo, Savitri The Eternal Day,
54:A human thing on earth,A lump of Matter, a house of closed sight,A mind compelled to think out ignorance,A life-force pressed into a camp of worksAnd the material world her limiting field. ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
55:But the soul grows concealed within its house;It gives to the body its strength and magnificence;It follows aims in an ignorant aimless world,It lends significance to earth’s meaningless life. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
56:Imperishable, a tongue of sacrifice,It flamed unquenched upon the central hearthWhere burns for the high houselord and his mateThe homestead’s sentinel and witness fireFrom which the altars of the gods are lit. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
57:In the texture of our bound humanityHe felt the stark resistance huge and dumbOf our inconscient and unseeing base,The stubborn mute rejection in life’s depths,The ignorant No in the origin of things. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
58: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,
59:The Spirit’s white neutrality becameA playground of miracles, a rendezvousFor the secret powers of a mystic Timelessness:It made of Space a marvel house of God,It poured through Time its works of ageless might. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
60:A world that knows not its inhabiting SelfLabours to find its cause and need to be;A spirit ignorant of the world it made,Obscured by Matter, travestied by Life,Struggles to emerge, to be free, to know and reign; ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
61:The master of existence lurks in us And plays at hide-and-seek with his own Force; In Nature's instrument loiters secret God. The immanent lives in man as his house; He has made the universe his pastime's field, A vast gymnasium of his works of might. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
62:All seemed a vainly teeming vastUpheld by a deluded EnergyTo a spectator self-absorbed and mute,Careless of the unmeaning show he watched,Regarding the bizarre procession passLike one who waits for an expected end. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
63:Existence found its truth on Oneness’ breastAnd each became the self and space of all.The great world-rhythms were heart-beats of one Soul,To feel was a flame-discovery of God,All mind was a single harp of many strings, ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
64:The house of the Divine is not closed to any who knock sincerely at its gates, whatever their past stumbles and errors. Human virtues and human errors are bright and darkwrappings of a divine element within which once it pierces the veil, can burn through both towards the heights of the Spirit. ~ Sri Aurobindo, Letters On Yoga - II ,
65:Don’t go outside your house to see the flowers.My friend, don’t bother with that excursion.Inside your body there are flowers.One flower has a thousand petals.That will do for a place to sit.Sitting there you will have a glimpse of beautyinside the body and out of it,before gardens and after gardens. ~ Kabir,
66:A shadowy unity with a vanished pastTreasured in an old-world frame was lurking there,Secret, unnoted by the illumined mind,And in subconscious whispers and in dreamStill murmured at the mind’s and spirit’s choice.Its treacherous elements sp ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
67:Divine Mother, I have had a feeling of wanting to move into a separate house lately. I do not know whether I am right in this. May I have your divine guidance in this? Exterior things must be of little importance when one does 'sadhana'. The needed inner peace can be established in any surroundings. With love and blessings. ~ The Mother, Words Of The Mother II ,
68:Those who dedicate themselves to the processes of discipline and self improvement set down by the old masters, are preparing themselves to enter the house of wisdom by the proper gate. On the other hand, such foolish mortals as believe they can breathe, chant, intone, psychologize or affirm themselves into a state of all knowing are trying to pick locks for which they have not filed the key. ~ Manly P Hall,
69:God sees the inner spirit stripped of flesh, skin, and all debris. For his own mind only touches the spirit that he has allowed to flow from himself into our bodies. And if you can act the same way, you will rid yourself of all suffering. For surely if you are not preoccupied with the body that encloses you, you will not trouble yourself about clothes, houses, fame, and other showy trappings. ~ Marcus Aurelius,
70:Are you looking for me?I am in the next seat.My shoulder is againstyour own neckYou won't find me in the mosqueor the sadhus temple.You wont find me in holy booksor behind the lips of priests.Nor in eating nothing but vegetablesYou will find me in the tiniest house of time.Kabir says : Student, tell me, what is God?He is the breath inside the breath.... ~ Kabir,
71:We in the richest societies have too many calories even as we starve for beautiful, fresh food; we have overlarge houses but lack spaces that truly embody our individuality and connectedness; media surround us everywhere while we starve for authentic communication. We are offered entertainment every second of the day but lack the chance to play. In the ubiquitous realm of money, we hunger for all that is intimate, personal, and unique. ~ Charles Eisenstein,
72:The Last InvocationAt the last, tenderly,From the walls of the powerful, fortress'd house,From the clasp of the knitted locks-from the keep of the well-closed doors,Let me be wafted.Let me glide noiselessly forth;With the key of softness unlock the locks-with a whisper,Set ope the doors, O Soul!Tenderly! be not impatient!(Strong is your hold, O mortal flesh!Strong is your hold, O love.) ~ Walt Whitman,
73:In this nation I see tens of millions of its citizens, a substantial part of its whole population, who at this very moment are denied the greater part of what the very lowest standards of today call the necessities of life. I see one third of a nation ill-housed, ill-clad, ill-nourished. The test of our progress is not whether we add more to the abundance of those who have much, it is whether we provide enough for those who have too little. ~ Franklin D Roosevelt,
74:15-Look, I am with you, and I will watch over you wherever you go, and I will bring you back to this land. For I will not leave you until I have done what I have promised you."16-When Jacob woke up, he thought, "Surely the LORD is in this place, and I was unaware of it."17-And he was afraid and said, "How awesome is this place! This is none other than the house of God; this is the gate of heaven!"... ~ Anonymous, The Bible Genesis 28:16,
75:He tore desire up from its bleeding roots And offered to the gods the vacant place. Thus could he bear the touch immaculate. A last and mightiest transformation came. His soul was all in front like a great sea Flooding the mind and body with its waves; His being, spread to embrace the universe, United the within and the without To make of life a cosmic harmony, An empire of the immanent Divine. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
76:the three-dimensional world of ordinary experience-the universe filled with galaxies, stars, planets, houses, boulders, and people-is a hologram, an image of reality coded on a distant two-dimensional surface. This new law of physics, known as the Holographic Principle, asserts that everything inside a region of space can be described by bits of information restricted to the boundary. ~ Leonard Susskind, The Black Hole War: My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics ,
77:I was in Nashville, Tennesee last year. After the show I went to a Waffle House. I'm not proud of it, I was hungry. And I'm alone, I'm eating and I'm reading a book, right? Waitress walks over to me: 'Hey, whatcha readin' for?' Isn't that the weirdest fuckin' question you've ever heard? Not what am I reading, but what am I reading FOR? Well, godammit, ya stumped me! Why do I read? Well . . . hmmm . . . I dunno . . . I guess I read for a lot of reasons and the main one is so I don't end up being a fuckin' waffle waitress. ~ Bill Hicks,
78:The Maze is an old Native myth. The Maze itself is the sum of a man's life. The choices he makes, the dreams he hangs onto. And there at the center there's a legendary man who had been killed over and over again countless times. But always clawed his way back to life. The man returned for a last time to vanquish all his oppressors in a tireless fury. Built a house and around that house he built a maze so complicated only he could navigate through it. I reckon he's seen enough fighting. ~ Jonathan Nolan & Lisa Joy, Westworld Teddy to the Man in Black,
79: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,
80:823. Should you think of God only at the time of meditation and remain forgetful of Him at all other times? Have you not noticed how during Durga Puja a lamp is kept constantly burning near the image? It should never be allowed to go out. If ever it is extinguished, the house-holder meets with some mishap. Similarly, after installing the Deity on the lotus of your heart, you must keep the lamp of remembering Him ever burning. While engaged in the affairs of the world, you should constantly turn your gaze inwards and see whether the lamp is burning or not. ~ Sri Ramakrishna, Sayings of Sri Ramakrishna ,
81:Light came and went and came again, the great plume of the fountain pulsed and winds of April sheeted it across the Square in a rainbow gossamer of spray. The fire department horses drummed on the floors with wooden stomp, most casually, and with dry whiskings of their clean, coarse tails. The street cars ground into the Square from every portion of the compass and halted briefly like wound toys in their familiar quarter-hourly formula. A dray, hauled by a boneyard nag, rattled across the cobbles on the other side before his father's shop. The courthouse bell boomed out its solemn warning of immediate three, and everything was just the same as it had always been. ~ Thomas Wolfe, The Lost Boy ,
82:Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on; you knew that those jobs needed doing and so you are not surprised. But presently He starts knocking the house about in a way that hurts abominably and does not seem to make any sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of - throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were being made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself. ~ C S Lewis,
83:203. God and Nature are like a boy and girl at play and in love. They hide and run from each other when glimpsed so that they may be sought after and chased and captured.Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.The animal is Man disguised in a hairy skin and upon four legs; the worm is Man writhing and crawling towards the evolution of his Manhood. Even crude forms of Matter are Man in his inchoate body. All things are Man, the Purusha.For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements. ~ Sri Aurobindo, Thoughts And Aphorisms ,
84:Systematic study of chemical and physical phenomena has been carried on for many generations and these two sciences now include: (1) knowledge of an enormous number of facts; (2) a large body of natural laws; (3) many fertile working hypotheses respecting the causes and regularities of natural phenomena; and finally (4) many helpful theories held subject to correction by further testing of the hypotheses giving rise to them. When a subject is spoken of as a science, it is understood to include all of the above mentioned parts. Facts alone do not constitute a science any more than a pile of stones constitutes a house, not even do facts and laws alone; there must be facts, hypotheses, theories and laws before the subject is entitled to the rank of a science. ~ Alfred Korzybski, Manhood of Humanity ,
85:A talisman is a storehouse of some particular kind of energy, the kind that is needed to accomplish the task for which you have constructed it...The decisive advantage of this system is not that its variety makes it so adaptable to our needs, but that we already posses the Invocations necessary to call forth the Energies required...You must lay most closely to your heart the theory of the Magical Link and see well to it that it rings true; for without this your talisman is worse than useless. It is dangerous; for all that Energy is bound to expend itself somehow; it will make its own links with anything handy that takes its fancy; and you can get into any sort of the most serious kind of trouble...Most of my Talismans, like my Invocations, have been poems. ~ Aleister Crowley, Magick without Tears ,
86:At her will the inscrutable Supermind leans downTo guide her force that feels but cannot know,Its breath of power controls her restless seasAnd life obeys the governing Idea.At her will, led by a luminous ImmanenceThe hazardous experimenting MindPushes its way through obscure possiblesMid chance formations of an unknowing world.Our human ignorance moves towards the TruthThat Nescience may become omniscient,Transmuted instincts shape to divine thoughts,Thoughts house infallible immortal sightAnd Nature climb towards God's identity.The Master of the worlds self-made her slaveIs the executor of her fantasies:She has canalised the seas of omnipotence;She has limited by her laws the Illimitable. ~ Sri Aurobindo, Savitri 02.03 - The Glory and the Fall of Life,
87:2. Refusal of the Call:Often in actual life, and not infrequently in the myths and popular tales, we encounter the dull case of the call unanswered; for it is always possible to turn the ear to other interests. Refusal of the summons converts the adventure into its negative. Walled in boredom, hard work, or 'culture,' the subject loses the power of significant affirmative action and becomes a victim to be saved. His flowering world becomes a wasteland of dry stones and his life feels meaningless-even though, like King Minos, he may through titanic effort succeed in building an empire or renown. Whatever house he builds, it will be a house of death: a labyrinth of cyclopean walls to hide from him his minotaur. All he can do is create new problems for himself and await the gradual approach of his disintegration. ~ Joseph Campbell, The Hero with a Thousand Faces ,
88:Drink water from the spring where the horse drinks. A horse will never drink bad water.Make your bed where the cat sleeps.Eat the fruit that was touched by the worm.Freely pick the mushrooms on which the insects sit.Plant your tree where the mole digs.Build your house where the snake suns itself.Dig your well where the birds build their nests in hot weather.Go to sleep and wake up with the chickens and you will reap the golden grain of the day.Eat more green vegetables, and you will have strong legs and an enduring heart.Swim more often and you will feel on land like a fish in the water.Look at the skies more often and not at your feet, and your thoughts will be clear and light.Keep silent more often, speak less, and silence will reign in your soul, and your spirit will be calm and peaceful. ~ Saint Seraphim of Sarov in Georgia,
89:When ye look at me I am an idle, idle man; when I look at myself I am a busy, busy man. Since upon the plain of uncreated infinity I am building, building the tower of ecstasy, I have no time for building houses. Since upon the steppe of the void of truth I am breaking, breaking the savage fetter of suffering, I have no time for ploughing family land. Since at the bourn of unity ineffable I am subduing, subduing the demon-foe of self, I have no time for subduing angry foe-men. Since in the palace of mind which transcends duality I am waiting, waiting for spiritual experience as my bride, I have no time for setting up house. Since in the circle of the Buddhas of my body I am fostering, fostering the child of wisdom, I have no time for fostering snivelling children. Since in the frame of the body, the seat of all delight, I am saving, saving precious instruction and reflection, I have no time for saving wordly wealth. ~ Jetsun Milarepa, Songs of Milarepa ,
90:The way the dog trots out the front doorevery morningwithout a hat or an umbrella,without any moneyor the keys to her doghousenever fails to fill the saucer of my heartwith milky admiration.Who provides a finer exampleof a life without encumbrance-Thoreau in his curtainless hutwith a single plate, a single spoon?Gandhi with his staff and his holy diapers?Off she goes into the material worldwith nothing but her brown coatand her modest blue collar,following only her wet nose,the twin portals of her steady breathing,followed only by the plume of her tail.If only she did not shove the cat asideevery morningand eat all his foodwhat a model of self-containment shewould be,what a paragon of earthly detachment.If only she were not so eagerfor a rub behind the ears,so acrobatic in her welcomes,if only I were not her god. ~ Billy Collins, Dharma ,
91:She sets the hard inventions of her brain In a pattern of eternal fixity: Indifferent to the cosmic dumb demand, Unconscious of too close realities, Of the unspoken thought, the voiceless heart, She leans to forge her credos and iron codes And metal structures to imprison life And mechanic models of all things that are. For the world seen she weaves a world conceived: She spins in stiff but unsubstantial lines Her gossamer word-webs of abstract thought, Her segment systems of the Infinite, Her theodicies and cosmogonic charts And myths by which she explains the inexplicable. At will she spaces in thin air of mind Like maps in the school-house of intellect hung, Forcing wide Truth into a narrow scheme, Her numberless warring strict philosophies; Out of Nature's body of phenomenon She carves with Thought's keen edge in rigid lines, Like rails for the World-Magician's power to run, ~ Sri Aurobindo, Savitri ,
92:On the back part of the step, toward the right, I saw a small iridescent sphere of almost unbearable brilliance. At first I thought it was revolving; then I realised that this movement was an illusion created by the dizzying world it bounded. The Aleph's diameter was probably little more than an inch, but all space was there, actual and undiminished. Each thing (a mirror's face, let us say) was infinite things, since I distinctly saw it from every angle of the universe. I saw the teeming sea; I saw daybreak and nightfall; I saw the multitudes of America; I saw a silvery cobweb in the center of a black pyramid; I saw a splintered labyrinth (it was London); I saw, close up, unending eyes watching themselves in me as in a mirror; I saw all the mirrors on earth and none of them reflected me; I saw in a backyard of Soler Street the same tiles that thirty years before I'd seen in the entrance of a house in Fray Bentos; I saw bunches of grapes, snow, tobacco, lodes of metal, steam; I saw convex equatorial deserts and each one of their grains of sand... ~ Jorge Luis Borges, The Aleph ,
93:To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in God's house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creator's body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality. ~ Sri Aurobindo, The Human Cycle IS - Chapter 1,
94:To See a World...To see a World in a Grain of SandAnd a Heaven in a Wild Flower,Hold Infinity in the palm of your handAnd Eternity in an hour.A Robin Redbreast in a CagePuts all Heaven in a Rage.A dove house fill'd with doves and pigeonsShudders Hell thro' all its regions.A Dog starv'd at his Master's GatePredicts the ruin of the State.A Horse misus'd upon the RoadCalls to Heaven for Human blood.Each outcry of the hunted HareA fiber from the Brain does tear.He who shall train the Horse to WarShall never pass the Polar Bar.The Beggar's Dog and Widow's Cat,Feed them and thou wilt grow fat.The Gnat that sings his Summer songPoison gets from Slander's tongue.The poison of the Snake and NewtIs the sweat of Envy's Foot.A truth that's told with bad intentBeats all the Lies you can invent.It is right it should be so;Man was made for Joy and Woe;And when this we rightly knowThro' the World we safely go.Every Night and every MornSome to Misery are Born.Every Morn and every NightSome are Born to sweet delight.Some are Born to sweet delight,Some are Born to Endless Night. ~ William Blake, Auguries of Innocence ,
95:"The human being is at home and safe in the material body; the body is his protection. There are some who are full of contempt for their bodies and think that things will be much better and easier after death without them. But in fact the body is your fortress and your shelter. While you are lodged in it the forces of the hostile world find it difficult to have a direct hold upon you.... Directly you enter any realm of this [vital] world, its beings gather round you to get out of you all you have, to draw what they can and make it a food and a prey. If you have no strong light and force radiating from within you, you move there without your body as if you had no coat to protect you against a chill and bleak atmosphere, no house to shield you, even no skin covering you, your nerves exposed and bare. There are men who say, 'How unhappy I am in this body', and think of death as an escape! But after death you have the same vital surroundings and are in danger from the same forces that are the cause of your misery in this life.... "It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds." ~ The Mother, Questions And Answers 1929-1931 (12 May 1929),
96:It is also the story of a book, a book called The Hitch Hiker's Guide to the Galaxy - not an Earth book, never published on Earth, and until the terrible catastrophe occurred, never seen or heard of by any Earthman. Nevertheless, a wholly remarkable fact it was probably the most remarkable book ever to come out of the great publishing houses of Ursa Minor - of which no Earthman had ever heard either. Not only is it a wholly remarkable book, it is also a highly successful one - more popular than the Celestial Home Care Omnibus, better selling than Fifty More Things to do in Zero Gravity, and more controversial than Oolon Colluphid's trilogy of philosophical blockbusters Where God Went Wrong, Some More of God's Greatest Mistakes and Who is this God Person Anyway? In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitch Hiker's Guide has already supplanted the great Encyclopedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects. First, it is slightly cheaper; and secondly it has the words Don't Panic inscribed in large friendly letters on its cover. ~ Douglas Adams, The Hitchhiker's Guide to the Galaxy ,
97:Recommended ReadingDavid Foster Wallace - Infinite JestDH Lawrence - The RainbowGabriel Garcia Marquez - Love in the Time of CholeraKarl Ove Knausgaard - My StruggleVirginia Woolf - To The LighthouseBen Lerner - The Topeka SchoolSally Rooney - Conversations With FriendsNell Zink - The WallcreeperElena Ferrante - The Days of AbandonmentJack Kerouac - Dharma BumsWalt Whitman - Leaves of GrassMichael Murphy - Golf in the KingdomBarbara Kingsolver - Prodigal SummerAlbertine Sarrazin - AstragalRebecca Solnit - The Faraway NearbyMichael Paterniti - Love and Other Ways of DyingRainer Maria Rilke - Book of HoursJames Baldwin - Another CountryRoberto Calasso - KaTranslation by S. Radhakrishan - Principle UpanisadsChogyam Trungpa - Cutting Through Spiritual MaterialismTranslation by Georg Feuerstein - Yoga SutraRichard Freeman - The Mirror of YogaTranslation by S. Radhakrishan - The Bhagavad GitaShrunyu Suzuki - Zen Mind Beginner's MindHeinrich Zimmer - Myths and Symbols in Indian Art and CivilizationSogyal Rinpoche - The Tibetan Book of Living and DyingJoseph Campbell - Myths of LightJoseph Campbell - The Hero With A Thousand FacesSri Aurobindo - SavitriThomas Meyers - Anatomy TrainsWendy Doniger - The Hindus ~ Jason Bowman, ,
98:When I was a child of about thirteen, for nearly a year every night as soon as I had gone to bed it seemed to me that I went out of my body and rose straight up above the house, then above the city, very high above. Then I used to see myself clad in a magnificent golden robe, much longer than myself; and as I rose higher, the robe would stretch, spreading out in a circle around me to form a kind of immense roof over the city. Then I would see men, women, children, old men, the sick, the unfortunate coming out from every side; they would gather under the outspread robe, begging for help, telling of their miseries, their suffering, their hardships. In reply, the robe, supple and alive, would extend towards each one of them individually, and as soon as they had touched it, they were comforted or healed, and went back into their bodies happier and stronger than they had come out of them. Nothing seemed more beautiful to me, nothing could make me happier; and all the activities of the day seemed dull and colourless and without any real life, beside this activity of the night which was the true life for me. Often while I was rising up in this way, I used to see at my left an old man, silent and still, who looked at me with kindly affection and encouraged me by his presence. This old man, dressed in a long dark purple robe, was the personification-as I came to know later-of him who is called the Man of Sorrows. ~ The Mother, Prayers And Meditations ,
99:Humanity is a peculiar class of life which, in some degree, determines its own destinies; therefore in practical life words and ideas become facts-facts, moreover, which bring about important practical consequences. For instance, many millions of human beings have defined a stroke of lightning as being the "punishment of God" of evil men; other millions have defined it as a "natural, casual, periodical phenomenon"; yet other millions have defined it as an "electric spark." What has been the result of these "non-important" definitions in practical life? In the case of the first definition, when lightning struck a house, the population naturally made no attempt to save the house or anything in it, because to do so would be against the "definition" which proclaims the phenomenon to be a "punishment for evil," any attempt to prevent or check the destruction would be an impious act; the sinner would be guilty of "resisting the supreme law" and would deserve to be punished by death. Now in the second instance, a stricken building is treated just as any tree overturned by storm; the people save what they can and try to extinguish the fire. In both instances, the behavior of the populace is the same in one respect; if caught in the open by a storm they take refuge under a tree-a means of safety involving maximum danger but the people do not know it. Now in the third instance, in which the population have a scientifically correct definition of lightning, they provide their houses with lightning rods; and if they are caught by a storm in the open they neither run nor hide under a tree; but when the storm is directly over their heads, they put themselves in a position of minimum exposure by lying flat on the ground until the storm has passed. ~ Alfred Korzybski, Manhood of Humanity ,
100:Sweet Mother, You have asked the teachers "to think with ideas instead of with words".4 You have also said that later on you will ask them to think with experiences. Will you throw some light on these three ways of thinking?Our house has a very high tower; at the very top of this tower there is a bright and bare room, the last before we emerge into the open air, into the full light. Sometimes, when we are free to do so, we climb up to this bright room, and there, if we remain very quiet, one or more visitors come to call on us; some are tall, others small, some single, others in groups; all are bright and graceful. Usually, in our joy at their arrival and our haste to welcome them, we lose our tranquillity and come galloping down to rush into the great hall that forms the base of the tower and is the storeroom of words. Here, more or less excited, we select, reject, assemble, combine, disarrange, rearrange all the words in our reach, in an attempt to portray this or that visitor who has come to us. But most often, the picture we succeed in making of our visitor is more like a caricature than a portrait. And yet if we were wiser, we would remain up above, at the summit of the tower, quite calm, in joyful contemplation. Then, after a certain length of time, we would see the visitors themselves slowly, gracefully, calmly descend, without losing anything of their elegance or beauty and, as they cross the storeroom of words, clothe themselves effortlessly, automatically, with the words needed to make themselves perceptible even in the material house. This is what I call thinking with ideas. When this process is no longer mysterious to you, I shall explain what is meant by thinking with experiences. ~ The Mother, Some Answers From The Mother ,
101:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine 1.07 - The Ego and the Dualities,
102:Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother's eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads them according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet she has more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour. ~ Sri Aurobindo, The Mother With Letters On The Mother game test3,
103:Who could have thought that this tanned young man with gentle, dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?" Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk," his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea. We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit, which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit, for not only did he learn Sanskrit, but a few years later he discovered the lost meaning of the Veda. ~ Satprem, Sri Aurobindo Or The Adventure of Consciousness ,
104: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,
105:root of the falsification and withdrawl of divine love ::: At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
106:Zarathustra, however, looked at the people and wondered. Then he spoke thus: Man is a rope stretched between animal and overman - a rope over an abyss. A dangerous crossing, a dangerous on-the-way, a dangerous looking back, a dangerous trembling and stopping. What is great in man is that he is a bridge and not a goal: what can be loved in man is that he is an over-going and a down-going. I love those who know not how to live except as down-goers, for they are the over-goers. I love the great despisers, because they are the great reverers, and arrows of longing for the other shore. I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the overman may some day arrive. I love him who lives in order to know, and seeks to know in order that the overman may someday live. Thus he seeks his own down-going. I love him who works and invents, that he may build a house for the overman, and prepare for him earth, animal, and plant: for thus he seeks his own down-going. I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing. I love him who reserves no drop of spirit for himself, but wants to be entirely the spirit of his virtue: thus he walks as spirit over the bridge. I love him who makes his virtue his addiction and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more. I love him who does not desire too many virtues. One virtue is more of a virtue than two, because it is more of a knot for ones destiny to cling to. I love him whose soul squanders itself, who wants no thanks and gives none back: for he always gives, and desires not to preserve himself. I love him who is ashamed when the dice fall in his favor, and who then asks: Am I a dishonest player? - for he is willing to perish. I love him who scatters golden words in front of his deeds, and always does more than he promises: for he seeks his own down-going. I love him who justifies those people of the future, and redeems those of the past: for he is willing to perish by those of the present. I love him who chastens his God, because he loves his God: for he must perish by the wrath of his God. I love him whose soul is deep even in being wounded, and may perish from a small experience: thus goes he gladly over the bridge. I love him whose soul is so overfull that he forgets himself, and all things are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the entrails of his heart; his heart, however, drives him to go down. I love all who are like heavy drops falling one by one out of the dark cloud that hangs over man: they herald the coming of the lightning, and perish as heralds. Behold, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is called overman. ~ Friedrich Nietzsche, Thus Spoke Zarathustra ,
107: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,
108:There walled apart by its own innernessIn a mystical barrage of dynamic lightHe saw a lone immense high-curved world-pileErect like a mountain-chariot of the GodsMotionless under an inscrutable sky.As if from Matter's plinth and viewless baseTo a top as viewless, a carved sea of worldsClimbing with foam-maned waves to the SupremeAscended towards breadths immeasurable;It hoped to soar into the Ineffable's reign:A hundred levels raised it to the Unknown.So it towered up to heights intangibleAnd disappeared in the hushed conscious VastAs climbs a storeyed temple-tower to heavenBuilt by the aspiring soul of man to liveNear to his dream of the Invisible.Infinity calls to it as it dreams and climbs;Its spire touches the apex of the world;Mounting into great voiceless stillnessesIt marries the earth to screened eternities.Amid the many systems of the OneMade by an interpreting creative joyAlone it points us to our journey backOut of our long self-loss in Nature's deeps;Planted on earth it holds in it all realms:It is a brief compendium of the Vast.This was the single stair to being's goal.A summary of the stages of the spirit,Its copy of the cosmic hierarchiesRefashioned in our secret air of selfA subtle pattern of the universe.It is within, below, without, above.Acting upon this visible Nature's schemeIt wakens our earth-matter's heavy dozeTo think and feel and to react to joy;It models in us our diviner parts,Lifts mortal mind into a greater air,Makes yearn this life of flesh to intangible aims,Links the body's death with immortality's call:Out of the swoon of the InconscienceIt labours towards a superconscient Light.If earth were all and this were not in her,Thought could not be nor life-delight's response:Only material forms could then be her guestsDriven by an inanimate world-force.Earth by this golden superfluityBore thinking man and more than man shall bear;This higher scheme of being is our causeAnd holds the key to our ascending fate;It calls out of our dense mortalityThe conscious spirit nursed in Matter's house.The living symbol of these conscious planes,Its influences and godheads of the unseen,Its unthought logic of Reality's actsArisen from the unspoken truth in things,Have fixed our inner life's slow-scaled degrees.Its steps are paces of the soul's returnFrom the deep adventure of material birth,A ladder of delivering ascentAnd rungs that Nature climbs to deity.Once in the vigil of a deathless gazeThese grades had marked her giant downward plunge,The wide and prone leap of a godhead's fall.Our life is a holocaust of the Supreme.The great World-Mother by her sacrificeHas made her soul the body of our state;Accepting sorrow and unconsciousnessDivinity's lapse from its own splendours woveThe many-patterned ground of all we are.An idol of self is our mortality.Our earth is a fragment and a residue;Her power is packed with the stuff of greater worldsAnd steeped in their colour-lustres dimmed by her drowse;An atavism of higher births is hers,Her sleep is stirred by their buried memoriesRecalling the lost spheres from which they fell.Unsatisfied forces in her bosom move;They are partners of her greater growing fateAnd her return to immortality;They consent to share her doom of birth and death;They kindle partial gleams of the All and driveHer blind laborious spirit to composeA meagre image of the mighty Whole.The calm and luminous Intimacy within ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
109:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable.It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect.The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light.That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series 1,
110: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,

*** NEWFULLDB 2.4M ***

1:house at Otowi Bridge. ~ Kai Bird,
2:our family’s house. ~ J K Rowling,
3:Right ho, Jeeves. ~ P G Wodehouse,
4:Sonoma Wolf House. ~ Rick Riordan,
5:stone house ~ T Coraghessan Boyle,
6:And within the house ~ Anne Sexton,
7:house. Nodding, Tim ~ Melinda Leigh,
8:set up a Household with ~ Anonymous,
9:A house is not a home. ~ Polly Adler,
10:House Hunters Renovation ~ Anonymous,
11:My house. My rules. ~ Ella Dominguez,
12:her house. The mental ~ Kendra Elliot,
13:My house, my rules! ~ Stephenie Meyer,
14:The house is a factory. ~ Dave Eggers,
15:And what," he inquired ~ P G Wodehouse,
16:Aunts Aren't Gentlemen ~ P G Wodehouse,
17:I have a house where I go, ~ A A Milne,
18:Less house, more home. ~ Joshua Becker,
19:Some women marry houses. ~ Anne Sexton,
20:Baby Stanton is in the house. ~ T L Swan,
21:house settled with a low ~ Melinda Leigh,
22:housework is bullshit, ~ Peggy Orenstein,
23:I am Psmith. I sub-edit. ~ P G Wodehouse,
24:I drew a deepish breath. ~ P G Wodehouse,
25:I was at his house. ~ Mary Higgins Clark,
26:Sand Key lighthouse. Johnny ~ Tim Dorsey,
27:A man's house is his castle. ~ James Otis,
28:Flowers are happy things. ~ P G Wodehouse,
29:household. Shekiba slowly ~ Nadia Hashimi,
30:I like cosy, intimate houses. ~ Tori Amos,
31:I'll always build houses. ~ Jeremy Renner,
32:You will die in this house. ~ B J Daniels,
33:Berkeley to Jobs’s house ~ Walter Isaacson,
34:Golf is the Great Mystery. ~ P G Wodehouse,
35:He has a house in Denmark, ~ Stylo Fantome,
36:It's not a house, it's a home. ~ Bob Dylan,
37:I was as limpid as dammit. ~ P G Wodehouse,
38:Mrs. Quigley, housekeeper ~ Allison Pataki,
39:My house was once an acorn. ~ Roger Deakin,
40:PM 전효원 ~ Anonymous,
41:Yes, this house is haunted, ~ Ania Ahlborn,
42:Edwardian house in Worcester ~ Val McDermid,
43:Follow that coffeehouse. ~ Frances Hardinge,
44:Her mind is a haunted house. ~ Nadeem Aslam,
45:Mere abuse is no criticism. ~ P G Wodehouse,
46:Solitude is the house of peace. ~ T F Hodge,
47:The house shows the owner. ~ George Herbert,
48:gamers in the house forever ~ Thomas Pynchon,
49:The House shewes the owner. ~ George Herbert,
50:water vapor is a greenhouse gas, ~ Hugh Ross,
51:arrested outside White House gate ~ Anonymous,
52:A wedding is not house-keeping. ~ Victor Hugo,
53:Every plan is a house of cards. ~ Holly Black,
54:Excuse me, I must go and putt ~ P G Wodehouse,
55:My house is the red earth . . . . ~ Joy Harjo,
56:The house is on fire!” Smoke ~ Pam Mu oz Ryan,
57:When a house is tottering to its fall, ~ Ovid,
58:White House "not only dead broke, ~ Anonymous,
59:And I can see Russia from my house. ~ Tina Fey,
60:An old friend is a new house. ~ George Herbert,
61:Every house where love abides ~ Henry Van Dyke,
62:Family makes a house a home. ~ Jennifer Hudson,
63:For a man's house is his castle. ~ Edward Coke,
64:I barely leave my cage, my house. ~ Kim Coates,
65:I hardly even leave my own house. ~ Bill Nighy,
66:Kick your shoes off, kickem off ~ Randy Houser, our dreams. ~ Nikki Giovanni,
68:Nobody can just let a person be. ~ Silas House,
69:Prison house for the soul ~ Frank Lloyd Wright,
70:the soul’s frail dwelling-house ~ Dana Cameron,
71:Two days later the housekeeper ~ Laila Ibrahim,
72:We're news junkies in my house. ~ Stephen King,
73:Writing is a supernatural thing. ~ Silas House,
74:you are your own lighthouse. ~ Amanda Lovelace,
75:A house divided cannot stand. ~ Abraham Lincoln,
76:All nice girls sketch a little. ~ P G Wodehouse,
77:Autumn air is good for the lungs. ~ Silas House,
78:Everything’s coming up Milhouse. ~ Karina Halle,
79:Fear is the cheapest room in the house. ~ Hafez,
80:Housekeeping ain't no joke. ~ Louisa May Alcott,
81:I don’t leave the house, ever. ~ Robert J Crane,
82:I got my start in silent radio. ~ Bob Monkhouse,
83:Imagine yourself as a living house. ~ C S Lewis,
84:I'm not a housewife in any way. ~ Courteney Cox,
85:I sold my house to Jerry Seinfeld. ~ Billy Joel,
86:I try to create homes, not houses. ~ Louis Kahn,
87:Journeys end in lovers meeting. ~ P G Wodehouse,
88:Please, don’t fuck the housekeeper. ~ Anonymous,
89:Spode, also, seemed a good deal ~ P G Wodehouse,
90:The back-doore robs the house. ~ George Herbert,
91:The house burst into being. It ~ Marie Rutkoski,
92:Your house is your larger body. ~ Khalil Gibran,
93:Most turnarounds don’t turn. ~ Brad Garlinghouse,
94:publishing houses of Ursa Minor - of ~ Anonymous,
95:Routine is the death to heroism. ~ P G Wodehouse,
96:The housekeeper, Mrs Craik, came ~ Kate Saunders,
97:The island took the Lighthouse. ~ Peter Lerangis,
98:The Soul is a house...Let it burn! ~ Tim Seibles,
99:We are here to build the house. ~ Cheryl Strayed,
100:We Woosters can bite the bullet. ~ P G Wodehouse,
101:Why can’t I keep my house in order? ~ Marie Kond,
102:You two fit like pork and beans. ~ P G Wodehouse,
103:A heap of bricks is not yet a house. ~ I L Peretz,
104:A home without a cat is just a house. ~ Anonymous,
105:God is in everything and everybody. ~ Silas House,
106:Hagrid. You live in a wooden house! ~ J K Rowling,
107:He’s a real-life Dr. House.” • ~ Susannah Cahalan,
108:I am a curse upon your house as well. ~ Euripides,
109:I'd mortgage any house for art. ~ Garrett Hedlund,
110:I grew up in a happy household. ~ Kristen Stewart,
111:She's a sort of human vampire-bat ~ P G Wodehouse,
112:The hammer doesn't build the house. ~ Tony Horton,
113:toilet-papered your house! ~ Rachel Ren e Russell,
114:You know where my house is.” He ~ Joanna Chambers,
115:A house is a machine for living in. ~ Le Corbusier,
116:A house without love ain't a home. ~ Merle Haggard,
117:Any team can have a bad century. ~ Jack Brickhouse,
118:bedroom. I love this house. My mom ~ Preeti Shenoy,
119:Be friendly with the cookhouse detail. ~ Lee Child,
120:investment manager for the House of ~ Daniel Silva,
121:Is there a status quo in the house? ~ Stephen King,
122:Language is the charnel house of man. ~ C E Morgan,
123:No blood or murder belongs in my house ~ V F Mason,
124:Now is it time to burn the house? ~ Louise Erdrich,
125:The house of magic has many rooms. ~ Eugene Burger,
126:The wife is the key of the house. ~ George Herbert,
127:Welcome to the henhouse, little fox. ~ Gena D Lutz,
128:A house built on lies has a weak foundation. ~ Brom,
129:Alcohol is a misunderstood vitamin. ~ P G Wodehouse,
130:A plague on both your houses. ~ William Shakespeare,
131:'Cause you can't buy a house in heaven! ~ Lady Gaga,
132:Cemetery than the White House was east. ~ Lee Child,
133:Don't be stupid, it's a flying house! ~ J K Rowling,
134:Good books are the warehouses of ideas. ~ H G Wells,
135:Gussie opened his vaudeville career ~ P G Wodehouse,
136:Heaven is a house with porch lights. ~ Ray Bradbury,
137:I'm really a very fifties housewife. ~ Eva Longoria,
138:In our house DNA means Do Not Argue. ~ Sarah Morgan,
139:madhouses are rarely on display. ~ Charles Bukowski,
140:We were tired of living in a house. ~ Samantha Hunt,
141:What we speak becomes the house we live in. ~ Hafez,
142:A house that has a library in it has a soul. ~ Plato,
143:destiny doesn’t make house calls ~ Carlos Ruiz Zaf n,
144:Ever heard of “The House of Diamonds”? ~ Ian Fleming,
145:Forgetful of thy tomb thou buildest houses. ~ Horace,
146:he had the house wired for Wi-Fi, ~ Elizabeth Strout,
147:Housework can kill you if done right. ~ Erma Bombeck,
148:I can never do nothing in this house! ~ George Lopez,
149:I love house music. I love all music. ~ Concha Buika,
150:I made my own house be my gallows. ~ Dante Alighieri,
151:I really tend to write in retrospect. ~ Randy Houser,
152:I shuttered from hairdo to shoe-sole ~ P G Wodehouse,
153:Love that goes upward is worship; ~ Donald Barnhouse,
154:of the afternoon Mr. Fitz-Wattle---- ~ P G Wodehouse,
155:Oh. God. Yes. I love this house, Gray. ~ Jaci Burton,
156:People make one happy, not houses. ~ Elizabeth Aston,
157:she ran out of the house. She was ~ Elizabeth George,
158:The clubhouse on the golf links was ~ G K Chesterton,
159:The house is a machine for living in. ~ Le Corbusier,
160:The House is in the house" Chapter 38 ~ Rick Riordan,
161:The Mr. absent, and the house dead. ~ George Herbert,
162:Wherever God erects a house of prayer ~ Daniel Defoe,
163:Blandings Castle is not for the weak. ~ P G Wodehouse,
164:Compost makes houseplants very happy. ~ Shalom Harlow,
165:Cop families have guns in their houses. ~ Amy Carlson,
166:For our house is our corner of the world. ~ Anonymous,
167:Germany, the diseased world's bathhouse. ~ Mark Twain,
168:Happiness is a house without a telephone. ~ Gay Byrne,
169:Hate has no place in the house of God. ~ Desmond Tutu,
170:House Music isn't black or white. ~ Frankie Knuckles,
171:I don't like being in houses alone. ~ Martin Scorsese,
172:I live in the house bad reviews built. ~ Paul Stanley,
173:In our house, all you hear is groaning. ~ James Ensor,
174:in this house, speaking and thinking ~ David Baldacci,
175:I want a man in my life, not in my house. ~ Joy Behar,
176:Platonic England, house of solitudes, ~ Geoffrey Hill,
177:She has an eye like a man-eating fish ~ P G Wodehouse,
179:The world is the house of the strong. ~ Denis Diderot,
180:Ada! sole daughter of my house and heart. ~ Lord Byron,
181:After the house is finisht, leave it. ~ George Herbert,
182:A house and a woman sute excellently. ~ George Herbert,
184:Dear Lord, what a madhouse the world is! ~ Leo Tolstoy,
185:Cosy Moments cannot be muzzled! ~ P G Wodehouse,
186:I'd rather be in a tent than in a house. ~ Mary Leakey,
187:I'm a Jedi. I'm here to do what's right. ~ Jody Houser,
188:I'm British; pessimism is my wheelhouse. ~ John Oliver,
189:In a good house all is quickly ready. ~ George Herbert,
190:In the house of a Fidler, all fiddle. ~ George Herbert,
191:I sing around the house, in the shower ~ Aaron Neville,
192:Laws, like houses, lean on one another. ~ Edmund Burke,
193:Make sure you have cheese in your house. ~ Hannah Hart,
194:perfect peace with loved ones far away ~ P G Wodehouse,
195:Some girls are like ants in your pants ~ P G Wodehouse,
196:The Dar al-Jawasis. The House of Spies. ~ Daniel Silva,
197:The house must be a sanctuary. ~ Christina Baker Kline,
198:The house praises the carpenter. ~ Ralph Waldo Emerson,
199:The White House is a strange place. ~ Marlin Fitzwater,
200:What do gardeners do when they retire? ~ Bob Monkhouse,
201:distance lends enchantment to the view, ~ P G Wodehouse,
202:He could start a row in an empty house. ~ Alex Ferguson,
203:house feels like it’s shaking, too, the ~ Paula Hawkins,
204:I expect I shall feel better after tea. ~ P G Wodehouse,
205:i gave a start as if goosed from behind ~ P G Wodehouse,
206:[I'm] as broke as the ten commandments. ~ P G Wodehouse,
207:It's nice having a bear about the house. ~ Michael Bond,
208:I was never invited to the White House. ~ Bobby Fischer,
209:I who was a house full of bowel movement, ~ Anne Sexton,
210:liberally equipped with one-way pockets ~ P G Wodehouse,
211:My father was a house,my mother was a home. ~ Lang Leav,
212:My house is not James Bondish at all. Sorry. ~ Ken Adam,
213:No house is ugly with a good view! ~ Mehmet Murat ildan,
214:One way or another, all our houses are glass ~ M M Kaye,
215:The ego is not master in its own house. ~ Sigmund Freud,
216:The House Beautiful is the play lousy. ~ Dorothy Parker,
217:The mole can't live in your dollhouse. ~ Brandi Carlile,
218:The White House is a bully pulpit. ~ Theodore Roosevelt,
219:A house divided against itself cannot stand. ~ Anonymous,
220:A man is so in the way in the house. ~ Elizabeth Gaskell,
221:Echo is a servant of the Nightray house. ~ Jun Mochizuki,
222:Every great house is full of haughty servants. ~ Juvenal,
223:I know some lonely houses off the road ~ Emily Dickinson,
224:in a squalid, run-down house in the worst ~ Ruth Rendell,
225:I've got a great place, it's a country house ~ Lita Ford,
226:I want to see a Jew in the White house. ~ Kinky Friedman,
227:literary annexes known as Houses of Life. ~ Judika Illes,
228:Love had been conditional in our house. ~ Orest Stelmach,
229:Our house is our corner of the world. ~ Gaston Bachelard,
230:Solar Car Powers Your House When It's Parked ~ Anonymous,
231:These dreamer types do live, don't they? ~ P G Wodehouse,
232:The storm dropped a house on her head. ~ Gregory Maguire,
233:We can plant a house, we can build a tree. ~ Kurt Cobain,
234:Writers live in houses other people built. ~ Neil Gaiman,
235:Your flag flyin' over the courthouse ~ Bruce Springsteen,
236:A house built on greed cannot long endure. ~ Edward Abbey,
237:A house divided against itself cannot stand, ~ J S Bailey,
238:A house is not a home without books and cats. ~ Anonymous,
239:A man in the house is worth two on the street. ~ Mae West,
240:An old man in a house is a good sign. ~ Benjamin Franklin,
241:Be willing that any feeling can visit your house. ~ Mooji,
242:Bingo swayed like a jelly in a high wind. ~ P G Wodehouse,
243:enters your soul and helps tidy the house. ~ Paulo Coelho,
244:Every single house has had death visit. ~ Sandra Cisneros,
245:Franklin, the whole house was on Zoloft. ~ Lionel Shriver,
246:He screamed at that fucking house, willing ~ Ania Ahlborn,
247:Houses are full of things that gather dust ~ Jack Kerouac,
248:I always wanted to live in a haunted house. ~ Dick Cavett,
249:I have no friends and I never leave my house. ~ Megan Fox,
250:I'm very fond of experimental housekeeping. ~ Jane Austen,
251:It's in a neighbor's house fiction begins. ~ Dermot Healy,
252:Let me go to the house of the Father. ~ Pope John Paul II,
253:My brick. My house. My whole wide world. ~ William Ritter,
254:My shoes are worth more......than your house! ~ Ric Flair,
255:She had more curves than a scenic railway ~ P G Wodehouse,
256:The world may be known Without leaving the house. ~ Laozi,
257:This whole goddamn house stinks of ghosts. ~ J D Salinger,
258:Voodoo doll belong in the house of voodoo. ~ Marie Laveau,
259:Well, don’t eat my house!’ the baker woman ~ Adam Gidwitz,
260:A fat house-keeper makes leane Executors. ~ George Herbert,
261:A house can have integrity, just like a person. ~ Ayn Rand,
262:A house is not a home until it has a dog. ~ Gerald Durrell,
263:All I want is to enter my house justified. ~ Sam Peckinpah,
264:Art is a house that tries to be haunted. ~ Emily Dickinson,
265:Bicky rocked, like a jelly in a high wind. ~ P G Wodehouse,
266:Every house needs a grandmother in it. ~ Louisa May Alcott,
267:Every house should have a turret ~ Heather Vogel Frederick,
268:For a single path leads to the house of Hades. ~ Aeschylus,
269:house, no bigger than a box of notecards. The ~ Anne Tyler,
270:Humans haunt more houses than ghosts do. ~ Angela Flournoy,
271:I am in control here, in the White House. ~ Alexander Haig,
272:I know I'm a sinner, but make me a winner! ~ Bob Monkhouse,
273:I was born in the house my father built. ~ Richard M Nixon,
274:Justice pleaseth few in their owne house. ~ George Herbert,
275:Maybe God has a house.
But not here. ~ Theodore Roethke,
276:Mother came to New York to keep house for me. ~ Desi Arnaz,
277:Novelty is the storehouse of pleasure. ~ Ninon de L Enclos,
278:She was my lighthouse, my Juliet, my good girl ~ Ker Dukey,
279:The house is a nerd. They're living in a nerd! ~ Anonymous,
280:Venus smiles not in a house of tears ~ William Shakespeare,
281:You doan go diggin' for gold in an outhouse. ~ Sandra Hill,
282:A first visit to a madhouse is always a shock. ~ Anna Freud,
283:a man who builds a house never really dies. ~ Margaret Mahy,
284:And you’ll put a deposit on the house tomorrow? ~ Ira Levin,
285:cats on hot bricks could take hints from me ~ P G Wodehouse,
286:Every bowling center should have a house pro. ~ Don Johnson,
287:Golf, like measles, should be caught young. ~ P G Wodehouse,
288:I grew up in a house with very few books. ~ Ken Livingstone,
289:I just sit at a typewriter and curse a bit. ~ P G Wodehouse,
290:Imaginary houses are sexy. Real ones are work. ~ Kelly Link,
291:I'm not homophobic. I'm not scared of my house. ~ Peter Kay,
292:It is not wise to hurt the house’s feelings. ~ T Kingfisher,
293:Judging others blocks me from inner peace ~ Suki Waterhouse,
294:My father was a house,
my mother was a home. ~ Lang Leav,
295:My office at Hope House was fan-freaking-tastic. ~ T A Webb,
296:Oh, I don't know, you know, don't you know? ~ P G Wodehouse,
297:One aged man - one man - can't fill a house. ~ Robert Frost,
298:place to play, and then build the clubhouse, ~ John Grisham,
299:Red hair, sir, in my opinion, is dangerous. ~ P G Wodehouse,
300:Shadows in the house put shadows in the mind. ~ V C Andrews,
301:The Filipino houseboy was conscious now ~ Charles Willeford,
302:The House is in the house"

Chapter 38 ~ Rick Riordan,
303:The Noble and Most Ancient House of Black Mrs ~ J K Rowling,
304:To worship is to remember Who owns the house. ~ Walter Wink,
305:Venus smiles not in a house of tears. ~ William Shakespeare,
306:We're adding nuthouse to the resume now? ~ Christina Garner,
307:what if you had to chouse one an not the other? ~ L J Smith,
308:Who loves a garden loves a greenhouse too. ~ William Cowper,
309:A little manic was what their house ran on. ~ Rainbow Rowell,
310:Architects design houses. I live in a home. ~ Peter Eisenman,
311:Death is the only lighthouse that is always lit. ~ Liu Cixin,
312:Don't worry spiders, I keep house casually. ~ Kobayashi Issa,
313:each house is a heavy footprint on the Earth. ~ Alice Walker,
314:God is even in a single parent household. ~ Karen Salmansohn,
315:He was white and shaken, like a dry martini. ~ P G Wodehouse,
316:house. Check the Internet and phone service. ~ Melinda Leigh,
317:Housework, if you do it right, will kill you. ~ Erma Bombeck,
318:I always advise people never to give advice. ~ P G Wodehouse,
319:If he had a mind, there was something on it. ~ P G Wodehouse,
320:I just sit at my typewriter and curse a bit. ~ P G Wodehouse,
321:I started m-p-h-ing it homewards in a thrice ~ P G Wodehouse,
322:It is the bungled crime that brings remorse. ~ P G Wodehouse,
323:It's lonely at midnight in the nuthouse. ~ Stephanie S Tolan,
324:I wanted to give the house back to the parents. ~ Bill Cosby,
325:I want to get out of the major opera houses. ~ Renee Fleming,
326:My house is burned, but I can see the sky. ~ Lance Armstrong,
327:No burglar wastes his time burgling authors. ~ P G Wodehouse,
328:Paris Hilton's house was pretty exciting. ~ Israel Broussard,
329:Patriotism is a fine hothouse for maggots. ~ Dorothy Dunnett,
330:Setne, you are I are going to the wheelhouse, ~ Rick Riordan,
331:sweeps by your house.” “Thanks.” She watched him ~ Toby Neal,
332:The house. It watches every move you make. ~ Shirley Jackson,
333:The unpleasant, acrid smell of burnt poetry. ~ P G Wodehouse,
334:We in this house are all that is left of Logres. ~ C S Lewis,
335:Whatever house I'm in, I hope she's not in it. ~ J K Rowling,
336:Woe to the house where there is no chiding. ~ George Herbert,
337:Would I were in an alehouse in London. ~ William Shakespeare,
338:Angels do not enter a house where there is a dog. ~ Anonymous,
339:Are you not sunk in the mires of a household? ~ Thupten Jinpa,
340:As a dancer, I out-Fred the nimblest Astaire. ~ P G Wodehouse,
341:Can one move an empire as if it were a house? ~ Ismail Kadare,
342:Dogs do not grasp the concept of house cleaning. ~ Dave Barry,
343:Every rich man’s house has a servant’s entrance. ~ Max Brooks,
344:Garbage clutters the house that has no dream. ~ Michael Dolan,
345:Hands build houses, love builds homes. ~ Suzanne Woods Fisher,
346:He hath eaten me out of house and home. ~ William Shakespeare,
347:He is England's premier fiend in human shape. ~ P G Wodehouse,
348:How are you? You old love-house of always. ~ Ernest Hemingway,
349:I set out for your parents’ house straightaway. ~ J K Rowling,
350:Learning is better worth than houses or land. ~ George Crabbe,
351:Mom ran the house, so we grew up Portuguese. ~ Emeril Lagasse,
352:My father was never anti-anything in our house. ~ Errol Flynn,
353:One cat in a house is a sign of loneliness. ~ Edward Dahlberg,
354:People in glass houses shouldn’t throw stones, ~ Chris Colfer,
355:Routine is the housekeeper of inspiration ~ Carlos Ruiz Zaf n,
356:Sure, I'd like to be like the House of Chanel ~ John Galliano,
357:The house is a place where things can go wrong. ~ David Lynch,
358:The house of every one is to him as his castle. ~ Edward Coke,
359:The house was the color of baby vomit. ~ Pixie Lynn Whitfield,
360:The slaughterhouse of failure is not my destiny. ~ Og Mandino,
361:the upper windows of his house, appeared ~ F Scott Fitzgerald,
362:To play at Chesse when the house is on fire. ~ George Herbert,
363:two households. He’d wanted a three-bedroom ~ Debbie Macomber,
364:We will be filled with good food from your house. ~ Anonymous,
365:When you're alone you don't do much laughing. ~ P G Wodehouse,
366:Why do dachshunds wear their ears inside out? ~ P G Wodehouse,
367:Yeah, actually, gamers in the house forever. ~ Thomas Pynchon,
368:You could start an argument in an empty house. ~ Jill Shalvis,
369:You don't have to be a house to be haunted. ~ Emily Dickinson,
370:A house divided against itself cannot stand. ~ Abraham Lincoln,
371:A lighthouse is more useful than a church. ~ Benjamin Franklin,
372:Europe is trying to get its fiscal house in order. ~ Jacob Lew,
373:Fire can either burn down your house or warm it. ~ Holly Black,
374:Give house-room to the best; 'tis never known ~ Robert Herrick,
375:God is too large to be housed under one roof. ~ Roger Williams,
376:God oft hath a great share in a little house. ~ George Herbert,
377:house band, Erich Zann and the Crawling Chaos, ~ Dennis Liggio,
378:I bought a house, and I've been decorating it ~ Charlie Hunnam,
379:If folly were griefe every house would weepe. ~ George Herbert,
380:I have too much imagination to be a housewife ~ Marilyn Monroe,
381:I run my household. Not all the time, well, sometimes. ~ Arash,
382:It's a paper town. Paper houses and paper people. ~ John Green,
383:It's in my wheelhouse to be creepy, as a person. ~ Ben Falcone,
384:Learn how to forgive others, including yourself. ~ Silas House,
385:Lighthouses are more useful than churches. ~ Benjamin Franklin,
386:Mr.Pett coughed deprecatingly.(Piccadilly Jim) ~ P G Wodehouse,
387:out there houses are rare as rocking horse turds. ~ Tim Winton,
388:Photography just gets us out of the house. ~ William Eggleston,
389:The House and Senate also passed a joint ~ Jennifer Chiaverini,
390:the house had been dispelled, evicted by ~ Ellen Marie Wiseman,
391:The smaller it is the heart, more hatred houses. ~ Victor Hugo,
392:The tremendous secrecy of alleys between houses ~ Jack Kerouac,
393:The water as a topic of conversation dried up. ~ P G Wodehouse,
394:Too long, the earth has been a madhouse! ~ Friedrich Nietzsche,
395:Trying to keep up with current slang sucks. ~ Keith Waterhouse,
396:We get along like a house on fire these days. ~ Rebecca McNutt,
397:What is gayer than believing in a household god? ~ Franz Kafka,
398:What the soul can house, flesh cannot fathom. ~ Steven Erikson,
399:A house without security cannot be a home! ~ Mehmet Murat ildan,
400:as for me and my household, we will serve the LORD. ~ Anonymous,
401:black gloom settled over the Palace Flophouse. ~ John Steinbeck,
402:boathouse. “Good night, Harley.” “Don’t give ~ Jayne Ann Krentz,
403:Faith is hidden household capital. ~ Johann Wolfgang von Goethe,
404:farmhouses and shacks, the families settling ~ Colson Whitehead,
405:Here, in this house the ghosts of our past are real ~ Ruth Ware,
406:'House' was such a special part of my life. ~ Jennifer Morrison,
407:I bought my first house because of Animal House. ~ P J O Rourke,
408:I don't pretend to be an ordinary housewife. ~ Elizabeth Taylor,
409:In his house at R'lyeh dead Cthulhu waits dreaming. ~ Anonymous,
410:I spend most of my free time under the house. ~ David Letterman,
411:Language is the house of the truth of Being. ~ Martin Heidegger,
412:Lighthouses are more helpful than churches. ~ Benjamin Franklin,
413:London is the clearing-house of the world. ~ Joseph Chamberlain,
414:Lone women, like to empty houses, perish. ~ Christopher Marlowe,
415:Many would argue that alpinism is art, not sport. ~ Steve House,
416:means. And her small, chic penthouse apartment ~ Danielle Steel,
417:The house was full of things Zoe had bought ~ Tanya Anne Crosby,
418:The plain man’s house was palatial, even by the ~ Fern Michaels,
419:There can be no whitewash at the White House. ~ Richard M Nixon,
420:This ain't a war... It's a goddam whorehouse. ~ John Dos Passos,
421:This house … is clean. —POLTERGEIST (1982) ~ Seth Grahame Smith,
422:to hear of the new house that Sam Hochstetler, ~ Stephanie Reed,
423:We are only syllables of the perfect Word. ~ Caryll Houselander,
424:[White House is] the finest prison in the world. ~ Barack Obama,
425:a chap after the horses.’ He had found the right ~ P G Wodehouse,
426:A house doesn't become a home until love moves in. ~ Faraaz Kazi,
427:and of storehouses and of freight-trains—destruction ~ Zane Grey,
428:As he walked past shops and teahouses he could still ~ Greg Egan,
429:But then architects don't build their own houses. ~ Damien Hirst,
430:Every house, to be a true home, needs a mistress. ~ Laura Frantz,
431:God, keep me from what they call 'households,' ~ Emily Dickinson,
432:Happy is the house that shelters a friend. ~ Ralph Waldo Emerson,
433:If there's cheesecake in the house, I'll have some. ~ Kelly Ripa,
434:It takes a heap of living to make a house a home ~ Kurt Vonnegut,
435:I was born in a lovely white house with a garden. ~ Judy Garland,
436:Man or woman in the White House. How about that? ~ Jedediah Bila,
437:My father only hit me once, but he used a Volvo. ~ Bob Monkhouse,
438:My new house is going to have wall-to-wall awards! ~ Patsy Cline,
439:mysterious tree house appeared in the woods. ~ Mary Pope Osborne,
440:Running a house should be left to innkeepers. ~ Nicolas Chamfort,
441:somewhere not exactly close, but in Max’s house ~ Kristen Ashley,
442:Strangers always look big on the football field. ~ P G Wodehouse,
443:That house set his chicken sense a-tingling. ~ Ferrett Steinmetz,
444:that there was a party under way at the house ~ Michael Connelly,
445:The house is a ruin, and the rats fly from it. ~ Charles Dickens,
446:The House of Change... is bigger inside than out. ~ Michael Ende,
447:The human soul is a madhouse of the grotesque. ~ Fernando Pessoa,
448:Then all this earth shines like one house. ~ Sri Ramana Maharshi,
449:There will be no whitewash in the White House. ~ Richard M Nixon,
450:To become a photographer leave your house first. ~ Steve McCurry,
451:We can't have Donald Trump in the White House. ~ Stephanie March,
452:...what is a pleasant voice if the soul be vile? ~ P G Wodehouse,
453:When a man is not satisfied with a house where he ~ Renzo Piano,
454:Whom God loves, his house is sweet to him. ~ Miguel de Cervantes,
455:"Without leaving my house, I know the whole universe." ~ Lao-Tzu,
456:Writers do not come out of houses without books. ~ Doris Lessing,
457:You see', said Ukridge, ' I dislike subterfuge'. ~ P G Wodehouse,
458:You should empower the creativity of others. ~ Brad Garlinghouse,
459:A good laugh is sunshine in a house ~ William Makepeace Thackeray,
460:Any cube can be found on the lawn of the White House. ~ Greg Egan,
461:bedroom for him in her house, although he ~ Barbara Taylor Sissel,
462:Faith does not grow in a house of certainty. ~ William Paul Young,
463:He was really only a sort of detective, a species ~ P G Wodehouse,
464:Houses are like the human beings that inhabit them. ~ Victor Hugo,
465:Housework can't kill you, but why take a chance? ~ Phyllis Diller,
466:Housework can't kill you, but why take a chance. ~ Phyllis Diller,
467:I do love this house as others might love a person. ~ Kate Morton,
468:I love my house. I love my family. I love my animals. ~ Joey King,
469:I'm more of a house painter.That's the way I work. ~ Frank Stella,
470:I'm super organized, but a horrible house cleaner. ~ Angie Harmon,
471:I wish people wouldn't tell me I can't do things. ~ P G Wodehouse,
472:Lawyers houses are built on the heads of fooles. ~ George Herbert,
473:Love is the house of God and you are living in that house. ~ Rumi,
474:My hothouse flower that I will always keep alive ~ Krista Ritchie,
475:rank warehouses among your most attractive hideouts. ~ Max Brooks,
476:rapidly around the second floor of the house while ~ Shari Lapena,
477:still in use though coeval with the old house. Then ~ Carola Dunn,
478:The gamecock proudly stepped into the slaughterhouse. ~ Toba Beta,
479:THE MAN IN THE PINK SHIRT stopped outside his house. ~ N D Wilson,
480:there are no haunted houses...only haunted people ~ Peter Ackroyd,
481:There is a skeleton in every house. ~ William Makepeace Thackeray,
482:Thy will be done in earth as it is in Heaven. ~ Flower A Newhouse,
483:Your church is a baby-house made of blocks. ~ Henry David Thoreau,
484:You take my house when you do take the prop ~ William Shakespeare,
485:A house is a kind of box you put a girl in. ~ Catherynne M Valente,
486:A husband is very much like a house or a horse. ~ Anthony Trollope,
487:Alpinism places unique demands on its practitioners. ~ Steve House,
489:Build your house with the stones they hurled at you ~ Erri De Luca,
490:Combray, we used often to invite him to our house. ~ Marcel Proust,
491:COURTHOUSES WERE THEIR own special kind of madness. ~ Lisa Gardner,
492:Do you think the wren ever dreams of a better house? ~ Mary Oliver,
493:Everything was in confusion in the Oblonskys' house. ~ Leo Tolstoy,
494:Every touch he made on the house must be erased. ~ Shirley Jackson,
495:Excuses are the nails used to build a house of failure. ~ Jim Rohn,
496:Happiness is a small house, with a big kitchen. ~ Alfred Hitchcock,
497:him under house arrest was in his head. Hearing ~ Jonathan Franzen,
498:Housekeeping in common is for women the acid test. ~ Andre Maurois,
499:If other men were houses, Lucas was her home. ~ Josephine Angelini,
500:I’ll be glad of a nice cup of tea and a sit down. ~ Lucy Felthouse,

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


   35 Occultism
   13 Christianity
   12 Integral Yoga
   11 Yoga
   10 Philosophy
   5 Hinduism
   3 Kabbalah
   3 Buddhism
   1 Integral Theory

   45 Sri Aurobindo
   33 Aleister Crowley
   21 Sri Ramakrishna
   11 The Mother
   11 Saint Augustine of Hippo
   10 Satprem
   9 Swami Vivekananda
   9 Saint Teresa of Avila
   7 Carl Jung
   6 Lewis Carroll
   6 Jorge Luis Borges
   5 Friedrich Nietzsche
   5 Aldous Huxley
   4 Sri Ramana Maharshi
   3 Thubten Chodron
   3 Patanjali
   3 Bokar Rinpoche
   2 Swami Sivananda Saraswati
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges

   41 Savitri
   25 Magick Without Tears
   24 The Gospel of Sri Ramakrishna
   15 The Life Divine
   15 Liber ABA
   12 The Confessions of Saint Augustine
   11 The Mothers Agenda
   10 Words Of Long Ago
   10 Sri Aurobindo or the Adventure of Consciousness
   9 Hymns to the Mystic Fire
   9 Collected Poems
   8 The Way of Perfection
   8 The Synthesis Of Yoga
   8 The Bible
   8 Essays On The Gita
   7 Walden
   7 The Hero with a Thousand Faces
   7 Essays In Philosophy And Yoga
   7 Essays Divine And Human
   7 Aion
   6 The Secret Doctrine
   6 Talks
   6 Alice in Wonderland
   5 The Secret Of The Veda
   5 The Perennial Philosophy
   5 Raja-Yoga
   5 Kena and Other Upanishads
   4 Twilight of the Idols
   4 The 7 Habits of Highly Effective People
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 The Red Book Liber Novus
   3 Theosophy
   3 The Mother With Letters On The Mother
   3 The Interior Castle or The Mansions
   3 The Divine Comedy
   3 Tara - The Feminine Divine
   3 Patanjali Yoga Sutras
   3 How to Free Your Mind - Tara the Liberator
   2 Words Of The Mother II
   2 The Lotus Sutra
   2 The Blue Cliff Records
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Poetics
   2 On Education
   2 Letters On Yoga II
   2 Knowledge of the Higher Worlds
   2 Isha Upanishad
   2 General Principles of Kabbalah
   2 Dark Night of the Soul
   2 Book of Certitude
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Amrita Gita
   2 Agenda Vol 1

0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  Deer house
  August 19, 1977

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  For man, the head of terrestrial Nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culminates in what he always really was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  But the vibrations of divine Bliss and those of pleasure cannot cohabit in the same vital and physical house. We must therefore TOTALLY renounce all feelings of pleasure to be ready to receive the divine Ananda. But rare are those who can renounce pleasure without thereby renouncing all active participation in life or sinking into a stern asceticism. And among those who realize that the transformation is to be wrought in active life, some pretend that pleasure is a form of Ananda gone more or less astray and legitimize their search for self-satisfaction, thereby creating a virtually insuperable obstacle to their own transformation.'
  Now, if there is anything else you wish to ask me ... Anyone may ask, anyone - anyone who has something to say - not just the students.

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  and within.
  Chapter xxiv glosses the last line of the second stanza'my house being now
  at rest.' Both the higher and the lower 'portions of the soul' are now tranquillized

0.07_-_DARK_NIGHT_OF_THE_SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  1. On a dark night, Kindled in love with yearningsoh, happy chance!
  I went forth without being observed, My house being now at rest.
  2. In darkness and secure, By the secret ladder, disguisedoh, happy chance!
  In darkness and in concealment, My house being now at rest.
  I went forth without being observed, My house being now at rest.
  IN this first stanza the soul relates the way and manner which it followed in going forth, as to its affection, from itself and from all things, and in dying to them all and to itself, by means of true mortification, in order to attain to living the sweet and delectable life of love with God; and it says that this going forth from itself and from all things was a 'dark night,' by which, as will be explained hereafter, is here understood purgative contemplation, which causes passively in the soul the negation of itself and of all things referred to above.
  2. And this going forth it says here that it was able to accomplish in the strength and ardour which love for its Spouse gave to it for that purpose in the dark contemplation aforementioned. Herein it extols the great happiness which it found in journeying to God through this night with such signal success that none of the three enemies, which are world, devil and flesh (who are they that ever impede this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desires with respect to their mischievous desires and motions. The line, then, says:
  On a dark night

01.01_-_The_Symbol_Dawn, #Savitri, #The Mother, #Integral Yoga
  Across the ebbing of the seas of sleep.
  Her house of Nature felt an unseen sway,
  Illumined swiftly were life's darkened rooms,

01.02_-_The_Issue, #Savitri, #The Mother, #Integral Yoga
    On the frail breast of this precarious earth,
    Since her orbed sight in its breath-fastened house,
    Opening in sympathy with happier stars

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #The Mother, #Integral Yoga
  And made him an archmason of the soul,
  A builder of the Immortal's secret house,
  An aspirant to supernal Timelessness:
  Opened the windows of the inner sight.
  He owned the house of undivided Time.
  Lifting the heavy curtain of the flesh
  There knowledge needs not words to embody Idea;
  Idea, seeking a house in boundlessness,
  Weary of its homeless immortality,
  A dream of seeking Thought wandering through Space
  Entered the invisible and forbidden house:
  The treasure was found of a supernal Day.

01.04_-_The_Secret_Knowledge, #Savitri, #The Mother, #Integral Yoga
  As a thief's in the night shall be the covert tread
  Of one who steps unseen into his house.
  A Voice ill-heard shall speak, the soul obey,
  She moves her seeming puppet of an hour.
  Even in his mortal session in body's house,
  An aimless traveller between birth and death,
  In Nature's instrument loiters secret God.
  The Immanent lives in man as in his house;
  He has made the universe his pastime's field,
  A new mind and body in the city of God
  And enshrine the Immortal in his glory's house
  And make the finite one with Infinity.

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #The Mother, #Integral Yoga
    A million figures passed and were seen no more.
    This was a forefront of God's thousandfold house,
    Beginnings of the half-screened Invisible.

02.01_-_The_World-Stair, #Savitri, #The Mother, #Integral Yoga
    It calls out of our dense mortality
    The conscious spirit nursed in Matter's house.
    The living symbol of these conscious planes,
    All ocean lived within a wandering drop,
    A time-made body housed the Illimitable.
    To live this Mystery out our souls came here.

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #The Mother, #Integral Yoga
  Even in the littleness of our mortal state,
  Even in this prison-house of outer form,
  A brilliant passage for the infallible Flame
  A masterpiece of inspired device and rule,
  Her forms hide what they house and only mime
  The unseized miracle of self-born shapes
  And hardly with his heart's blood he achieves
  His transient house of the divine Idea,
  His figure of a Time-inn for the Unborn.
  His soul's peak-climb abandoning in its rear
  This brilliant courtyard of the house of Days,
  He left that fine material Paradise.

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #The Mother, #Integral Yoga
  Transmuted instincts shape to divine thoughts,
  Thoughts house infallible immortal sight
  And Nature climb towards God's identity.
  And filled them with the passion of his ray
  Till all her body was its transparent house
  And all her soul a counterpart of his soul.

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #The Mother, #Integral Yoga
  A rayless region swallowed in vague swathes,
  That seemed, unnamed, unbodied and unhoused,
  A swaddled visionless and formless mind,
  An animal limited by its feeding-space.
  It knew not the Immortal in its house;
  It had no greater deeper cause to live.
  Its knowledge was the body's instrument;
  Absorbed in the little works of its prison-house
  It turned around the same unchanging points

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #The Mother, #Integral Yoga
  A godhead woke but lay with dreaming limbs;
  Her house refused to open its sealed doors.
  Insentient to our eyes that only see
  All tunes to a low scale and conscious pitch.
  His knowledge dwells in the house of Ignorance;
  His force nears not even once the Omnipotent,

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #The Mother, #Integral Yoga
  When most unseen, most mightily she works;
  housed in the atom, buried in the clod,
  Her quick creative passion cannot cease.
  In Art and life they catch the All-Beautiful's ray
  And make the world their radiant treasure house:
  Even common figures are with marvel robed;
  Or melted each in each and grew immense
  As when two houses burn and fire joins fire:
  Hate grappled hate and love broke in on love,
  Identified in soul-vision and soul-sense,
  Entering into her depths as into a house,
  All he became that she was or longed to be,
  The chant of Life has lost its divine note.
  Unseen, a captive in a house of sound,
  The spirit lost in the splendour of a dream
  Appeared upon the cosmic vague background.
  Only another labyrinthine house
  Of creatures and their doings and events,

02.07_-_The_Descent_into_Night, #Savitri, #The Mother, #Integral Yoga
    And wherever turned for help or hope his eyes,
    In field and house, in street and camp and mart
    He met the prowl and stealthy come and go
    Under a dark dictatorship's breathless weight.
    In street and house, in councils and in courts
    Beings he met who looked like living men

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #The Mother, #Integral Yoga
  Vast minds and lives without a spirit within:
  Impatient architects of error's house,
  Leaders of the cosmic ignorance and unrest
  He saw in Night the Eternal's shadowy veil,
  Knew death for a cellar of the house of life,
  In destruction felt creation's hasty pace,
  Then in Illusion's occult factory
  And in the Inconscient's magic printing-house
  Torn were the formats of the primal Night

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #The Mother, #Integral Yoga
  Tied up the spirit to golden posts of bliss.
  It could not house the wideness of a soul
  Which needed all infinity for its home.
  It reasons from the half-known to the unknown,
  Ever constructing its frail house of thought,
  Ever undoing the web that it has spun.
  As at a foe who would break up its home,
  A watch-dog of the spirit's sense-railed house
  Against intruders from the Invisible,
  Came Reason, the squat godhead artisan,
  To her narrow house upon a ridge in Time.
  Adept of clear contrivance and design,
  At will she spaces in thin air of mind
  Like maps in the school-house of intellect hung,
  Forcing wide Truth into a narrow scheme,

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #The Mother, #Integral Yoga
  They have made their plan of the concealed and known
  A dwelling-house for the invisible king.
  Obeying the Eternal's deep command
  There must she dwell mured in the human mind,
  An empress prisoner in her subject's house,
  Adored and pure and still on his heart's throne,
  The whole world lives in a lonely ray of her sun.
  In our thinking's close and narrow lamp-lit house
  The vanity of our shut mortal mind

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #The Mother, #Integral Yoga
  That he might feel the tread of pilgrim feet
  Mounting in haste to the Eternal's house.
  At either end of each effulgent stair
  What here is in the bud has blossomed there.
  There is the secrecy of the house of Flame,
  The blaze of godlike thought and golden bliss,
  Its priests the souls of dedicated gods,
  Humanity its house of sacrifice.
  Once kindled, never can its flamings cease.

02.13_-_In_the_Self_of_Mind, #Savitri, #The Mother, #Integral Yoga
  That spent itself in sound and left no trace.
  A frail house hanging in uncertain air,
  The thin ingenious web round which it moves,
  By which they live until they fall from Time.
  Our mind is a house haunted by the slain past,
  Ideas soon mummified, ghosts of old truths,

02.14_-_The_World-Soul, #Savitri, #The Mother, #Integral Yoga
  Appealing to the soul and not the eye
  Beauty lived there at home in her own house,
  There all was beautiful by its own right

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #The Mother, #Integral Yoga
  A diving-board of the Eternal's power,
  A white floor in the house of All-Delight.
  Here came the thought that passes beyond Thought,

03.02_-_The_Adoration_of_the_Divine_Mother, #Savitri, #The Mother, #Integral Yoga
  In him her joy to embody, to enshrine
  Her beauty and greatness in his house of life.
  But now his being was too wide for self;

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #The Mother, #Integral Yoga
  object:03.03 - The house of the Spirit and the New Creation
  The house of the Spirit and the New Creation
  A MIGHTIER task remained than all he had done.
  Attuning to one Truth their own right rule
  Each housed the gladness of a bright degree,
  Alone in beauty, perfect in self-kind,
  And joyed in these transcendent images
  Living and real as the truths they house.
  The Spirit's white neutrality became
  For the secret powers of a mystic Timelessness:
  It made of Space a marvel house of God,
  It poured through Time its works of ageless might,
  The wonder and beauty of its Love and Force.
  The eternal Goddess moved in her cosmic house
  Sporting with God as a Mother with her child:
  An artistry of glad outwardness of self,
  A treasure-house of lasting images
  Where sense can build a world of pure delight:
  An architect hewing out self's living rock,
  Phenomenon built Reality's summer-house
  On the beaches of the sea of Infinity.

03.04_-_The_Vision_and_the_Boon, #Savitri, #The Mother, #Integral Yoga
  Heaven's fixed regard beholds him from above,
  In the house of Nature a perturbing guest,
  A voyager twixt Thought's inconstant shores,
  It leaned compassionate from immortal calm
  And housed desire, the troubled seed of things.
  Assent to thy high self, create, endure.
  That fled from him as from a falling star,
  Compelled to fill its human house in Time
  His soul drew back into the speed and noise

04.01_-_The_Birth_and_Childhood_of_the_Flame, #Savitri, #The Mother, #Integral Yoga
  Fed with spiritual sustenance of dreams
  The ideal goddess in her house of gold.
  Aware of forms to which our eyes are closed,

04.02_-_The_Growth_of_the_Flame, #Savitri, #The Mother, #Integral Yoga
  She wished to make all one immense embrace
  That she might house in it all living things
  Raised into a splendid point of seeing light
  Inapt to meet divinity so close,
  Intolerant of a Force they could not house.
  Some drawn unwillingly by her divine sway
  Her heart was a crowded temple of delight.
  A single lamp lit in perfection's house,
  A bright pure image in a priestless shrine,

04.03_-_The_Call_to_the_Quest, #Savitri, #The Mother, #Integral Yoga
  And touch the mighty Mother stark awake
  And meet the Omnipotent in this house of flesh
  And make of life the million-bodied One.

05.01_-_The_Destined_Meeting-Place, #Savitri, #The Mother, #Integral Yoga
  The lurking doors of beauty and surprise,
  The wings that murmur in the golden house,
  The temple of sweetness and the fiery aisle.

05.02_-_Satyavan, #Savitri, #The Mother, #Integral Yoga
  As might a soul on Nature's background limned
  Stand out for a moment in a house of dream
  Created by the ardent breath of life,
  At first her glance that took life's million shapes
  Impartially to people its treasure-house
  Along with sky and flower and hill and star,
  The eager prisoner from the Infinite,
  The immortal wrestler in its mortal house,
  Its pride, power, passion of a striving God,

05.03_-_Satyavan_and_Savitri, #Savitri, #The Mother, #Integral Yoga
  Indulged by the warm mother of us all,
  Reared with my natural brothers in her house.
  Each passioned over his surface joy and grief,
  Nor saw the Eternal in his secret house.
  But I must haste back to my father's house
  Which soon will lose one loved accustomed tread

06.01_-_The_Word_of_Fate, #Savitri, #The Mother, #Integral Yoga
  Thyself a being dangerously great,
  A soul alone in a golden house of thought
  Has lived walled in by the safety of thy dreams.
  Armoured with love and faith and sacred joy,
  A traveller to the Eternal's house,
  Once let unwounded pass a mortal life."
  Or if crouches unseen a panther doom,
  If wings of Evil brood above that house,
  Then also speak, that we may turn aside

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #The Mother, #Integral Yoga
  A grisly company of maladies
  Come, licensed lodgers, into man's bodily house,
  Purveyors of death and torturers of life.
  The sorrow of all living things shall come
  And knock at his doors and live within his house;
  A dreadful cord of sympathy can tie
  This mortal life shall house Eternity's bliss,
  The body's self taste immortality.
  Till figures formed of what could never be;
  It housed the contrary of all that is.

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #The Mother, #Integral Yoga
  Thy nature shall be the engine of his works,
  Thy voice shall house the mightiness of his Word:
  Then shalt thou harbour my force and conquer Death."
  Creation took its first mysterious steps,
  It made the body's shape a house of soul
  And Matter learned to think and person grew;
  Mind nascent laboured out a mutable form,
  It built a mobile house on shifting sands,
  A floating isle upon a bottomless sea.
  It felt a godhead in its fragile house;
  It saw blue heavens, dreamed immortality.
  In his floating house upon the sea of Time
  The regent sits at work and never rests:
  Man's house of life holds not the gods alone:
  There are occult Shadows, there are tenebrous Powers,
  A careless guardian of his nature's powers,
  Man harbours dangerous forces in his house.
  Become his masters or his ministers;
  Enormous they invade his bodily house,
  Can act in his acts, infest his thought and life.
  Impotent to quell his terrible prisoners,
  Appalled the householder helpless sits above,
  Taken from him his house is his no more.
  In house and house the huge uprising grows:
  Hell's companies are loosed to do their work,
  This evil Nature housed in human hearts,
  A foreign inhabitant, a dangerous guest:
  The soul that harbours it it can dislodge,
  Expel the householder, possess the house.
  The unborn gods hide in his house of Life.
  Appears in the doorway of the mystic ward:
  When she enters into our house of outward sense,
  Then we look up and see, above, her sun.
  He saw his being's unrealised vastnesses,
  He aspired and housed the nascent demigod.
  Thus man in his little house made of earth's dust
  Grew towards an unseen heaven of thought and dream

07.03_-_The_Entry_into_the_Inner_Countries, #Savitri, #The Mother, #Integral Yoga
  Once more she was a human thing on earth,
  A lump of Matter, a house of closed sight,
  A mind compelled to think out ignorance,
  The sovereign throned obeyed her ministers:
  Her servants mind and sense governed her house:
  Her spirit's bounds they cast in rigid lines
  Or else for the body of some high Idea
  A house was built with too close-fitting bricks;
  Action and thought cemented made a wall
  Disordering the function of the brain,
  Or a yearning lodged in Nature's mortal house

07.04_-_The_Triple_Soul-Forces, #Savitri, #The Mother, #Integral Yoga
  I am the giver of the bowl of rice,
  I am the worshipped Angel of the house.
  Precarious owner of my body and soul
  housed on a little speck amid the stars,
  For me and my use the universe was made.
  I have tamed the wild beast, trained to be my friend;
  He guards my house, looks up waiting my will.

07.05_-_The_Finding_of_the_Soul, #Savitri, #The Mother, #Integral Yoga
  They were the extension of the self of God
  And housed, impassively receiving all,
  His figures and his small and mighty acts
  A house was there all made of flame and light
  And crossing a wall of doorless living fire
  Calling the mighty Mother of the worlds
  To make this earthly tenement her house.

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #The Mother, #Integral Yoga
  Impenetrable, withheld from mortal sense,
  The inner chambers of the spirit's house
  Disclosed to her their happenings and their guests;
  The human godhead with star-gazer eyes
  Lives still in one house with the primal beast.
  Her private universe would cease to be,
  The house she had built with bricks of thought and sense
  In the beginning after the birth of Space.

10.01_-_The_Dream_Twilight_of_the_Ideal, #Savitri, #The Mother, #Integral Yoga
  In this black dream which was a house of Void,
  A walk to Nowhere in a land of Nought,
  Almost it changed into a glimmering sight
  That housed the phantom of an aureate Sun
  Whose orb pupilled the eye of Nothingness.

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #The Mother, #Integral Yoga
  In a ferment of thy body has been born
  And with the body that housed it it must die.
  High priestess in thy holy fancy's shrine
  Who with a magic ritual in earth's house
  Worshippest ideal and eternal love,
  To solace its dull work in Matter's jail,
  Its only house where it alone seems true.

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #The Mother, #Integral Yoga
  In waking Mind, the Thinker built his house.
  A mute Delight regards Time's countless works:
  To house God's joy in things Space gave wide room,
  To house God's joy in self our souls were born.
  The All-Wonderful has packed heaven with his dreams,
  He has made blank ancient Space his marvel-house;
  He spilled his spirit into Matter's signs:
  Death from the incredulous Darkness sent its cry:
  "O priestess in Imagination's house,
  Persuade first Nature's fixed immutable laws
  And thou shalt harvest in thy joyful house
  Felicity of thy surrounded eves.
  Called back her thoughts from speech to sit within
  In a deep room in meditation's house.
  It flamed unquenched upon the central hearth
  Where burns for the high houselord and his mate
  The homestead's sentinel and witness fire

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #The Mother, #Integral Yoga
  How shalt thou bring the Everlasting here?
  There is no house for him in hurrying Time.
  That, bricked with evil and good, wall in man's spirit
  And, fissured houses, palace at once and jail,
  Rot while they reign and crumble before they crash;
  But how shall I seek rest in endless peace
  Who house the mighty Mother s violent force,
  Her vision turned to read the enigmaed world,
  My life a breath drawn by the immortal Guest,
  My mortal body is the Eternal's house.
  Already the life is the Immortal's force,
  The house grows of the householder part and one.
  I am near to the Nameless and Unknowable,
  The Ineffable is now my household mate.
  But the soul grows concealed within its house;
  It gives to the body its strength and magnificence;
  Exposed to the lustre of Infinity,
  Outskirts and dependencies of the house of Truth,
  Upraised estates of Mind and measureless.
  The Powers that build the cosmos station take
  In its house of infinite possibility;
  Each god from there builds his own nature's world;
  Omnipotent, omniscient and alone,
  In a golden country keeps her measureless house;
  In its corridor she hears the tread that comes
  The Immortal's lustre that had lit her face
  And tented its radiance in her body's house,
  Overflowing made the air a luminous sea.
  A little figure in infinity
  Yet stood and seemed the Eternal's very house,
  As if the world's centre was her very soul
  That he may stand master of life and fate,
  Man's representative in the house of God,
  The mate of Wisdom and the spouse of Light,

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  If, however, you work at the Qabalah in the same way as I did myself, in season and out of season, you ought to get a very fair grasp of it in six months. I will now tell you what this method is: as I walked about, I made a point of attributing everything I saw to its appropriate idea. I would walk out of the door of my house and reflect that door is Daleth, and house Beth; now the word "dob" is Hebrew for bear, and has the number 6, which refers to the Sun. Then you come to the fence of your property and that is Cheth number 8, number of Tarot Trump 7, which is the Chariot: so you begin to look about for your car. Then you come to the street and the first house you see is number 86, and that is Elohim, and it is built of red brick which reminds you of Mars and the Blasted Tower, and so on. As soon as this sort of work, which can be done in a quite lighthearted spirit, becomes habitual, you will find your mind running naturally in this direction, and will be surprised at your progress. Never let your mind wander from the fact that your Qabalah is not my Qabalah; a good many of the things which I have noted may be useful to you, but you must construct your own system so that it is a living weapon in your hand.
  Indeed, I want you to go even further; make sure of what is meant by even the simplest words. Trace the history of the word with the help of Skeat's Etymological Dictionary. E.g. "pretty" means tricky, deceitful; on the other hand, "hussy" is only "housewife." It's amusing, too, this "tabby" refers to Prince Attab, the grandson of Ommeya the silk quarter of Baghdad where utabi, a rich watered silk was sold. This will soon give you the power of discerning instantly when words are being used to hide meaning or lack of it.

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Gaddhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Purns. And he became interested in the wandering monks and pious pilgrims who would stop at Kmrpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and served them in various ways. Meanwhile, he was observing their meditation and worship.
  Rmkumr did not at first oppose the ways of his temperamental brother. He wanted Gaddhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gaddhar must, as a householder, earn his livelihood through the performance of his brhminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects.
  The whole symbolic world is represented in the temple garden - the Trinity of the Nature Mother (Kli), the Absolute (iva), and Love (Radhknta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhgavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kli is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego-tman-Brahman".
  He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brhmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rni Rsmani and Mathur Bbu, the living presence of the Goddess Kli in the temple, and, above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
  Hardly had he crossed the threshold of the Kli temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariah's house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would he aware of the other. Sleep left him altogether. Day and night, visions flitted before him.
  Thus, the insane priest was, by verdict of the great scholars of the day, proclaimed a Divine Incarnation. His visions were not the result of an over heated brain; they had precedent in spiritual history. And how did the proclamation affect Sri Ramakrishna himself? He remained the simple child of the Mother that he had been since the first day of his life. Years later, when two of his householder disciples openly spoke of him as a Divine Incarnation and the matter was reported to him, he said with a touch of sarcasm: "Do they think they will enhance my glory that way? One of them is an actor on the stage and the other a physician. What do they know about Incarnations? Why years ago pundits like Gauri and Vaishnavcharan declared me to be an Avatar. They were great scholars and knew what they said. But that did not make any change in my mind."
  The teacher and the disciple repaired to the meditation room near by. Totpuri began to impart to Sri Ramakrishna the great truths of Vednta. "Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of My, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of Samdhi, he does not perceive time and space or name and form, the offspring of My. Whatever is within the domain of My is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through Samdhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totpuri said "That knowledge is shallow by which one sees or hears or knows another. What is shallow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
  But, lo! He walks to the other bank. Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything.
  His body would not have survived but for the kindly attention of a monk who happened to be at Dakshinewar 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 thereafter 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.
  Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by ambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house at Dakshinewar, when his eyes became fixed on a painting of the Madonna and Child.
  The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life -
  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 his 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.
  During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named, Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body - much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later ambhu Mallick - who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rmewar, and in 1876, his beloved mother.
  Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopl Sen at Belgharia, a few miles from Dakshinewar, where the great Brhmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name. Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshinewar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kli, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralysed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
  Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday.
  Gradually other Brhmo leaders began to feel Sri Ramakrishna's influence. But they were by no means uncritical admirers of the Master. They particularly disapproved of his ascetic renunciation and condemnation of, "woman and gold".7 They measured him according to their own ideals of the householder's life. Some could not understand his Samdhi and described it as a nervous malady. Yet they could not resist his magnetic personality.
  His disciples were of two kinds: the householders, and the young men, some of whom were later to become monks. There was also a small group of women devotees.
  house Holder Devotees
  For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not he acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sdhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
  But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannysis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be any where near them.
  The first two householder devotees to come to Dakshinewar were Rm Chandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Rm was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God really exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees the Master awakened Rm's spirituality and the latter became one of his foremost lay disciples. It was Rm who introduced Narendranth to Sri Ramakrishna. Narendra was a relative of Rm.
  Durgcharan Ng, also known as Ng Mahshay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannysi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts.
  The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences.
  But it was in the company of his younger devotees, pure souls yet unstained by the touch of worldliness, that Sri Ramakrishna took greatest joy. Among the young men who later embraced the householder's life were Nryan, Paltu, the younger Naren, Tejchandra and Purna. These visited the Master sometimes against strong opposition from home.
  The first of these young men to come to the Master was Ltu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Rmchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshinewar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Ltu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Rm to allow Ltu to stay with him permanently. Under Sri Ramakrishna's guidance Ltu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Ltu was very fond of kirtan and other devotional songs but remained all his life illiterate.
  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.
  Traknth Ghoshl had felt from his boyhood the noble desire to realize God. Keshab and the Brhmo Samj had attracted him but proved inadequate. In 1882 he first met the Master at Rmchandra's house and was astonished to hear him talk about Samdhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Trak became a frequent visitor at Dakshinewar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God.
  is propitious, then even a hundred thousand marriages cannot injure you. It you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
  During the weekends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kli.
  The young disciples destined to be monks, Sri Ramakrishna invited on week-days, when the householders were not present. The training of the householders and of the future monks had to proceed along entirely different lines. Since M. generally visited the Master on weekends, the Gospel of Sri Ramakrishna does not contain much mention of the future monastic disciples.
  Finally, there was a handful of fortunate disciples, householders as well as youngsters, who were privileged to spend nights with the Master in his room. They would see him get up early in the morning and walk up and down the room, singing in his sweet voice and tenderly communing with the Mother.
  One night he had a haemorrhage of the throat. The doctor now diagnosed the illness as cancer. Narendra was the first to break this heart-rending news to the disciples. Within three days the Master was removed to Calcutta for better treatment. At Balarm's house he remained a week until a suitable place could be found at ympukur, in the northern section of Calcutta. During this week he dedicated himself practically without respite to the instruction of those beloved devotees who had been unable to visit him oftener at Dakshinewar. Discourses incessantly flowed from his tongue, and he often went into Samdhi. Dr. Mahendra Sarkr, the celebrated homeopath of Calcutta, was invited to undertake his treatment.
  It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master.
  When Sri Ramakrishna's illness showed signs of aggravation, the devotees, following the advice of Dr. Sarkr, rented a spacious garden house at Cossipore, in the northern suburbs of Calcutta. The Master was removed to this place on December 11, 1885.
  It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rkhl, Bburm, Niranjan, Jogin, Ltu, Trak, the elder Gopl, Kli, ashi, arat, and the younger Gopl. Srad, Harish, Hari, Gangdhar, and Tulasi visited the Master from time to time and practised sdhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their worldly duties.
  While the devotees were returning to the garden house, carrying the urn with the sacred ashes, a calm resignation came to their souls and they cried, "Victory unto the Guru!"

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
  There was an urge in M. to abandon the household life and become a Sannysin. When he communicated this idea to the Master, he forbade him saying," Mother has told me that you have to do a little of Her work you will have to teach Bhagavata, the word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!"
  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 attributed 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.)
  The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
  In 1905 he retired from the active life of a Professor and devoted his remaining twenty-seven years exclusively to the preaching of the life and message of the Great Master. He bought the Morton Institution from its original proprietors and shifted it to a commodious four-storeyed house at 50 Amherst Street, where it flourished under his management as one of the most efficient educational institutions in Calcutta. He generally occupied a staircase room at the top of it, cooking his own meal which consisted only of milk and rice without variation, and attended to all his personal needs himself. His dress also was the simplest possible. It was his conviction that limitation of personal wants to the minimum is an important aid to holy living. About one hour in the morning he would spend in inspecting the classes of the school, and then retire to his staircase room to pour over his diary and live in the divine atmosphere of the earthly days of the Great Master, unless devotees and admirers had already gathered in his room seeking his holy company.

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  Should the deceased leave no offspring, their share shall revert to the house of Justice, to be expended by the Trustees of the All-Merciful on the orphaned and widowed, and on whatsoever will bring benefit to the generality of the people, that all may give thanks unto their Lord, the All-Gracious, the Pardoner.
  Should the deceased leave offspring, but none of the other categories of heirs that have been specified in the Book, they shall receive two thirds of the inheritance and the remaining third shall revert to the house of Justice. Such is the command which hath been given, in majesty and glory, by Him Who is the All-Possessing, the Most High.
  The Lord hath ordained that in every city a house of Justice be established wherein shall gather counsellors to the number of Baha, and should it exceed this number it doth not matter. They should consider themselves as entering the Court of the presence of God, the Exalted, the Most High, and as beholding Him Who is the Unseen. It behoveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, O ye that perceive.
  O people of the world! Build ye houses of worship throughout the lands in the name of Him Who is the Lord of all religions. Make them as perfect as is possible in the world of being, and adorn them with that which befitteth them, not with images and effigies. Then, with radiance and joy, celebrate therein the praise of your Lord, the Most Compassionate. Verily, by His remembrance the eye is cheered and the heart is filled with light.
  The Lord hath ordained that those of you who are able shall make pilgrimage to the sacred house, and from this He hath exempted women as a mercy on His part. He, of a truth, is the All-Bountiful, the Most Generous.
  Endowments dedicated to charity revert to God, the Revealer of Signs. None hath the right to dispose of them without leave from Him Who is the Dawning-place of Revelation. After Him, this authority shall pass to the Aghsan, and after them to the house of Justice-should it be established in the world by then-that they may use these endowments for the benefit of the Places which have been exalted in this Cause, and for whatsoever hath been enjoined upon them by Him Who is the God of might and power. Otherwise, the endowments shall revert to the people of Baha who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet-lo, they are the champions of victory betwixt heaven and earth-that they may use them in the manner that hath been laid down in the Book by God, the Mighty, the Bountiful.
  Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. He that putteth away that which is commanded unto him, the Trustees are then to take from him that which is required for their instruction if he be wealthy and, if not, the matter devolveth upon the house of Justice. Verily have We made it a shelter for the poor and needy. He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My glory, My loving-kindness, My mercy, that have compassed the world.
  God hath imposed a fine on every adulterer and adulteress, to be paid to the house of Justice: nine mithqals of gold, to be doubled if they should repeat the offence. Such is the penalty which He Who is the Lord of Names hath assigned them in this world; and in the world to come He hath ordained for them a humiliating torment. Should anyone be afflicted by a sin, it behoveth him to repent thereof and return unto his Lord. He, verily, granteth forgiveness unto whomsoever He willeth, and none may question that which it pleaseth Him to ordain. He is, in truth, the Ever-Forgiving, the Almighty, the All-Praised.
  Should anyone intentionally destroy a house by fire, him also shall ye burn; should anyone deliberately take another's life, him also shall ye put to death. Take ye hold of the precepts of God with all your strength and power, and abandon the ways of the ignorant. Should ye condemn the arsonist and the murderer to life imprisonment, it would be permissible according to the provisions of the Book. He, verily, hath power to ordain whatsoever He pleaseth.
  O Emperor of Austria! He Who is the Dayspring of God's Light dwelt in the prison of Akka at the time when thou didst set forth to visit the Aqsa Mosque. Thou passed Him by, and inquired not about Him by Whom every house is exalted and every lofty gate unlocked. We, verily, made it a place whereunto the world should turn, that they might remember Me, and yet thou hast rejected Him Who is the Object of this remembrance, when He appeared with the Kingdom of God, thy Lord and the Lord of the worlds. We have been with thee at all times, and found thee clinging unto the Branch and heedless of the Root. Thy Lord, verily, is a witness unto what I say. We grieved to see thee circle round Our Name, whilst unaware of Us, though We were before thy face. Open thine eyes, that thou mayest behold this glorious Vision, and recognize Him Whom thou invokest in the daytime and in the night season, and gaze on the Light that shineth above this luminous Horizon.
  Raise up and exalt the two houses in the Twin Hallowed Spots, and the other sites wherein the throne of your Lord, the All-Merciful, hath been established. Thus commandeth you the Lord of every understanding heart.
  Take heed that ye enter no house in the absence of its owner, except with his permission. Comport yourselves with propriety under all conditions, and be not numbered with the wayward.
  Promote ye the development of the cities of God and His countries, and glorify Him therein in the joyous accents of His well-favoured ones. In truth, the hearts of men are edified through the power of the tongue, even as houses and cities are built up by the hand and other means. We have assigned to every end a means for its accomplishment; avail yourselves thereof, and place your trust and confidence in God, the Omniscient, the All-Wise.

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #unset, #Zen
    [Written by C. G. Jung with his own hand in his house in Kiisnacht/Ziirich in the year 1915.] fol. i(l) / i(v) [2]
    But the spirit of the depths stepped up to me and said: "What you speak is. The greatness is, the intoxication is, the undignified, sick, paltry dailiness is. It runs in all the streets, lives in all the houses, and rules the day of all humanity. Even the eternal stars are commonplace. It is the great mistress and the one essence of God.

1.01_-_An_Accomplished_Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Humanly speaking, Sri Aurobindo is close to us, because once we have respectfully bowed before the "wisdom of the East" and the odd ascetics who seem to make light of all our fine laws, we find that our curiosity has been aroused but not our life; we need a practical truth that will survive our rugged winters. Sri Aurobindo knew our winters well; he experienced them as a student, from the age of seven until twenty. He lived from one lodging house to another at the whim of more or less benevolent landladies, with one meal a day, and not even an overcoat to put on his back, but always laden with books: the French symbolists, Mallarm, Rimbaud, whom he read in the original French long before reading the Bhagavad Gita in translation. To us Sri Aurobindo personifies a unique synthesis.
  He was born in Calcutta on August 15, 1872, the year of Rimbaud's Illuminations, just a few years before Einstein; modern physics had already seen the light of day with Max Planck, and Jules Verne was busy probing the future. Yet, Queen Victoria was about to become Empress of India, and the conquest of Africa was not even completed; it was the turning point from one world to another.

1.01_-_Description_of_the_Castle, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  5.: I feel sure that vexation at thinking that during our life on earth God can bestow these graces on the souls of others shows a want of humility and charity for one's neighbour, for why should we not feel glad at a brother's receiving divine favours which do not deprive us of our own share? Should we not rather rejoice at His Majesty's thus manifesting His greatness wherever He chooses?8' Sometimes our Lord acts thus solely for the sake of showing His power, as He declared when the Apostles questioned whether the blind man whom He cured had been suffering for his own or his parents' sins.9' God does not bestow soul speaks of that sovereign grace of God in taking it into the house of His love, which is the union or transformation of love in God . . . The cellar is the highest degree of love to which the soul can attain in this life, and is therefore said to be the inner. It follows from this that there are other cellars not so interior; that is, the degrees of love by which souls reach to this, the last. These cellars are seven in number, and the soul has entered them all when it has in perfection the seven gifts of the Holy Ghost, so far as it is possible for it. . . . Many souls reach and enter the first cellar, each according to the perfection of its love, but the last and inmost cellar is entered by few in this world, because therein is wrought the perfect union with God, the union of the spiritual marriage.' A Spiritual Canticle, stanza xxvi. 1-3. Concept. ch. vi. (Minor Works of St. Teresa.) these favours on certain souls because they are more holy than others who do not receive them, but to manifest His greatness, as in the case of St. Paul and St. Mary Magdalen, and that we may glorify Him in His creatures.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  When I wrote the following pages, or rather the bulk of them, I lived alone, in the woods, a mile from any neighbor, in a house which I had built myself, on the shore of Walden Pond, in Concord, Massachusetts, and earned my living by the labor of my hands only. I lived there two years and two months. At present I am a sojourner in civilized life again.
  I see young men, my townsmen, whose misfortune it is to have inherited farms, houses, barns, cattle, and farming tools; for these are more easily acquired than got rid of. Better if they had been born in the open pasture and suckled by a wolf, that they might have seen with clearer eyes what field they were called to labor in. Who made them serfs of the soil? Why should they eat their sixty acres, when man is condemned to eat only his peck of dirt? Why should they begin digging their graves as soon as they are born? They have got to live a mans life, pushing all these things before them, and get on as well as they can. How many a poor immortal soul have I met well nigh crushed and smothered under its load, creeping down the road of life, pushing before it a barn seventy-five feet by forty, its Augean stables never cleansed, and one hundred acres of land, tillage, mowing, pasture, and wood-lot! The portionless, who struggle with no such unnecessary inherited encumbrances, find it labor enough to subdue and cultivate a few cubic feet of flesh.
  Food and Shelter. The necessaries of life for man in this climate may, accurately enough, be distributed under the several heads of Food,
  Shelter, Clothing, and Fuel; for not till we have secured these are we prepared to entertain the true problems of life with freedom and a prospect of success. Man has invented, not only houses, but clothes and cooked food; and possibly from the accidental discovery of the warmth of fire, and the consequent use of it, at first a luxury, arose the present necessity to sit by it. We observe cats and dogs acquiring the same second nature. By proper Shelter and Clothing we legitimately retain our own internal heat; but with an excess of these, or of Fuel, that is, with an external heat greater than our own internal, may not cookery properly be said to begin? Darwin, the naturalist, says of the inhabitants of Tierra del Fuego, that while his own party, who were well clothed and sitting close to a fire, were far from too warm, these naked savages, who were farther off, were observed, to his great surprise, to be streaming with perspiration at undergoing such a roasting. So, we are told, the New Hollander goes naked with impunity, while the European shivers in his clothes. Is it impossible to combine the hardiness of these savages with the intellectualness of the civilized man? According to Liebig, mans body is a stove, and food the fuel which keeps up the internal combustion in the lungs. In cold weather we eat more, in warm less. The animal heat is the result of a slow combustion, and disease and death take place when this is too rapid; or for want of fuel, or from some defect in the draught, the fire goes out. Of course the vital heat is not to be confounded with fire; but so much for analogy. It appears, therefore, from the above list, that the expression, _animal life_, is nearly synonymous with the expression, _animal heat_; for while Food may be regarded as the Fuel which keeps up the fire within us,and Fuel serves only to prepare that
  Food or to increase the warmth of our bodies by addition from without,Shelter and Clothing also serve only to retain the _heat_ thus generated and absorbed.
  When a man is warmed by the several modes which I have described, what does he want next? Surely not more warmth of the same kind, as more and richer food, larger and more splendid houses, finer and more abundant clothing, more numerous incessant and hotter fires, and the like. When he has obtained those things which are necessary to life, there is another alternative than to obtain the superfluities; and that is, to adventure on life now, his vacation from humbler toil having commenced.
  Not long since, a strolling Indian went to sell baskets at the house of a well-known lawyer in my neighborhood. Do you wish to buy any baskets? he asked. No, we do not want any, was the reply. What! exclaimed the Indian as he went out the gate, do you mean to starve us? Having seen his industrious white neighbors so well off,that the lawyer had only to weave arguments, and by some magic, wealth and standing followed, he had said to himself; I will go into business; I will weave baskets; it is a thing which I can do. Thinking that when he had made the baskets he would have done his part, and then it would be the white mans to buy them. He had not discovered that it was necessary for him to make it worth the others while to buy them, or at least make him think that it was so, or to make something else which it would be worth his while to buy. I too had woven a kind of basket of a delicate texture, but I had not made it worth any ones while to buy them. Yet not the less, in my case, did I think it worth my while to weave them, and instead of studying how to make it worth mens while to buy my baskets, I studied rather how to avoid the necessity of selling them. The life which men praise and regard as successful is but one kind. Why should we exaggerate any one kind at the expense of the others?
  Finding that my fellow-citizens were not likely to offer me any room in the court house, or any curacy or living any where else, but I must shift for myself, I turned my face more exclusively than ever to the woods, where I was better known. I determined to go into business at once, and not wait to acquire the usual capital, using such slender means as I had already got. My purpose in going to Walden Pond was not to live cheaply nor to live dearly there, but to transact some private business with the fewest obstacles; to be hindered from accomplishing which for want of a little common sense, a little enterprise and business talent, appeared not so sad as foolish.
  I have always endeavored to acquire strict business habits; they are indispensable to every man. If your trade is with the Celestial Empire, then some small counting house on the coast, in some Salem harbor, will be fixture enough. You will export such articles as the country affords, purely native products, much ice and pine timber and a little granite, always in native bottoms. These will be good ventures. To oversee all the details yourself in person; to be at once pilot and captain, and owner and underwriter; to buy and sell and keep the accounts; to read every letter received, and write or read every letter sent; to superintend the discharge of imports night and day; to be upon many parts of the coast almost at the same time;often the richest freight will be discharged upon a Jersey shore;to be your own telegraph, unweariedly sweeping the horizon, speaking all passing vessels bound coastwise; to keep up a steady despatch of commodities, for the supply of such a distant and exorbitant market; to keep yourself informed of the state of the markets, prospects of war and peace every where, and anticipate the tendencies of trade and civilization,taking advantage of the results of all exploring expeditions, using new passages and all improvements in navigation;charts to be studied, the position of reefs and new lights and buoys to be ascertained, and ever, and ever, the logarithmic tables to be corrected, for by the error of some calculator the vessel often splits upon a rock that should have reached a friendly pier,there is the untold fate of La Perouse;universal science to be kept pace with, studying the lives of all great discoverers and navigators, great adventurers and merchants, from Hanno and the Phnicians down to our day; in fine, account of stock to be taken from time to time, to know how you stand. It is a labor to task the faculties of a man,such problems of profit and loss, of interest, of tare and tret, and gauging of all kinds in it, as demand a universal knowledge.
  As for a Shelter, I will not deny that this is now a necessary of life, though there are instances of men having done without it for long periods in colder countries than this. Samuel Laing says that the
  Laplander in his skin dress, and in a skin bag which he puts over his head and shoulders, will sleep night after night on the snowin a degree of cold which would extinguish the life of one exposed to it in any woollen clothing. He had seen them asleep thus. Yet he adds, They are not hardier than other people. But, probably, man did not live long on the earth without discovering the convenience which there is in a house, the domestic comforts, which phrase may have originally signified the satisfactions of the house more than of the family; though these must be extremely partial and occasional in those climates where the house is associated in our thoughts with winter or the rainy season chiefly, and two thirds of the year, except for a parasol, is unnecessary. In our climate, in the summer, it was formerly almost solely a covering at night. In the Indian gazettes a wigwam was the symbol of a days march, and a row of them cut or painted on the bark of a tree signified that so many times they had camped. Man was not made so large limbed and robust but that he must seek to narrow his world, and wall in a space such as fitted him. He was at first bare and out of doors; but though this was pleasant enough in serene and warm weather, by daylight, the rainy season and the winter, to say nothing of the torrid sun, would perhaps have nipped his race in the bud if he had not made haste to clothe himself with the shelter of a house. Adam and Eve, according to the fable, wore the bower before other clothes.
  We may imagine a time when, in the infancy of the human race, some enterprising mortal crept into a hollow in a rock for shelter. Every child begins the world again, to some extent, and loves to stay out doors, even in wet and cold. It plays house, as well as horse, having an instinct for it. Who does not remember the interest with which when young he looked at shelving rocks, or any approach to a cave? It was the natural yearning of that portion of our most primitive ancestor which still survived in us. From the cave we have advanced to roofs of palm leaves, of bark and boughs, of linen woven and stretched, of grass and straw, of boards and shingles, of stones and tiles. At last, we know not what it is to live in the open air, and our lives are domestic in more senses than we think. From the hearth to the field is a great distance. It would be well perhaps if we were to spend more of our days and nights without any obstruction between us and the celestial bodies, if the poet did not speak so much from under a roof, or the saint dwell there so long. Birds do not sing in caves, nor do doves cherish their innocence in dovecots.
  However, if one designs to construct a dwelling house, it behooves him to exercise a little Yankee shrewdness, lest after all he find himself in a workhouse, a labyrinth without a clue, a museum, an almshouse, a prison, or a splendid mausoleum instead. Consider first how slight a shelter is absolutely necessary. I have seen Penobscot Indians, in this town, living in tents of thin cotton cloth, while the snow was nearly a foot deep around them, and I thought that they would be glad to have it deeper to keep out the wind. Formerly, when how to get my living honestly, with freedom left for my proper pursuits, was a question which vexed me even more than it does now, for unfortunately I am become somewhat callous, I used to see a large box by the railroad, six feet long by three wide, in which the laborers locked up their tools at night, and it suggested to me that every man who was hard pushed might get such a one for a dollar, and, having bored a few auger holes in it, to admit the air at least, get into it when it rained and at night, and hook down the lid, and so have freedom in his love, and in his soul be free. This did not appear the worst, nor by any means a despicable alternative. You could sit up as late as you pleased, and, whenever you got up, go abroad without any landlord or house-lord dogging you for rent. Many a man is harassed to death to pay the rent of a larger and more luxurious box who would not have frozen to death in such a box as this. I am far from jesting. Economy is a subject which admits of being treated with levity, but it cannot so be disposed of. A comfortable house for a rude and hardy race, that lived mostly out of doors, was once made here almost entirely of such materials as Nature furnished ready to their hands. Gookin, who was superintendent of the Indians subject to the Massachusetts Colony, writing in 1674, says, The best of their houses are covered very neatly, tight and warm, with barks of trees, slipped from their bodies at those seasons when the sap is up, and made into great flakes, with pressure of weighty timber, when they are green.... The meaner sort are covered with mats which they make of a kind of bulrush, and are also indifferently tight and warm, but not so good as the former.... Some I have seen, sixty or a hundred feet long and thirty feet broad.... I have often lodged in their wigwams, and found them as warm as the best English houses. He adds, that they were commonly carpeted and lined within with well-wrought embroidered mats, and were furnished with various utensils. The Indians had advanced so far as to regulate the effect of the wind by a mat suspended over the hole in the roof and moved by a string. Such a lodge was in the first instance constructed in a day or two at most, and taken down and put up in a few hours; and every family owned one, or its apartment in one.
  In the savage state every family owns a shelter as good as the best, and sufficient for its coarser and simpler wants; but I think that I speak within bounds when I say that, though the birds of the air have their nests, and the foxes their holes, and the savages their wigwams, in modern civilized society not more than one half the families own a shelter. In the large towns and cities, where civilization especially prevails, the number of those who own a shelter is a very small fraction of the whole. The rest pay an annual tax for this outside garment of all, become indispensable summer and winter, which would buy a village of Indian wigwams, but now helps to keep them poor as long as they live. I do not mean to insist here on the disadvantage of hiring compared with owning, but it is evident that the savage owns his shelter because it costs so little, while the civilized man hires his commonly because he cannot afford to own it; nor can he, in the long run, any better afford to hire. But, answers one, by merely paying this tax the poor civilized man secures an abode which is a palace compared with the savages. An annual rent of from twenty-five to a hundred dollars, these are the country rates, entitles him to the benefit of the improvements of centuries, spacious apartments, clean paint and paper, Rumford fireplace, back plastering, Venetian blinds, copper pump, spring lock, a commodious cellar, and many other things. But how happens it that he who is said to enjoy these things is so commonly a
  _poor_ civilized man, while the savage, who has them not, is rich as a savage? If it is asserted that civilization is a real advance in the condition of man,and I think that it is, though only the wise improve their advantages,it must be shown that it has produced better dwellings without making them more costly; and the cost of a thing is the amount of what I will call life which is required to be exchanged for it, immediately or in the long run. An average house in this neighborhood costs perhaps eight hundred dollars, and to lay up this sum will take from ten to fifteen years of the laborers life, even if he is not encumbered with a family;estimating the pecuniary value of every mans labor at one dollar a day, for if some receive more, others receive less;so that he must have spent more than half his life commonly before _his_ wigwam will be earned. If we suppose him to pay a rent instead, this is but a doubtful choice of evils. Would the savage have been wise to exchange his wigwam for a palace on these terms?
  When I consider my neighbors, the farmers of Concord, who are at least as well off as the other classes, I find that for the most part they have been toiling twenty, thirty, or forty years, that they may become the real owners of their farms, which commonly they have inherited with encumbrances, or else bought with hired money,and we may regard one third of that toil as the cost of their houses,but commonly they have not paid for them yet. It is true, the encumbrances sometimes outweigh the value of the farm, so that the farm itself becomes one great encumbrance, and still a man is found to inherit it, being well acquainted with it, as he says. On applying to the assessors, I am surprised to learn that they cannot at once name a dozen in the town who own their farms free and clear. If you would know the history of these homesteads, inquire at the bank where they are mortgaged. The man who has actually paid for his farm with labor on it is so rare that every neighbor can point to him. I doubt if there are three such men in
  Concord. What has been said of the merchants, that a very large majority, even ninety-seven in a hundred, are sure to fail, is equally true of the farmers. With regard to the merchants, however, one of them says pertinently that a great part of their failures are not genuine pecuniary failures, but merely failures to fulfil their engagements, because it is inconvenient; that is, it is the moral character that breaks down. But this puts an infinitely worse face on the matter, and suggests, beside, that probably not even the other three succeed in saving their souls, but are perchance bankrupt in a worse sense than they who fail honestly. Bankruptcy and repudiation are the springboards from which much of our civilization vaults and turns its somersets, but the savage stands on the unelastic plank of famine. Yet the Middlesex
  And when the farmer has got his house, he may not be the richer but the poorer for it, and it be the house that has got him. As I understand it, that was a valid objection urged by Momus against the house which
  Minerva made, that she had not made it movable, by which means a bad neighborhood might be avoided; and it may still be urged, for our houses are such unwieldy property that we are often imprisoned rather than housed in them; and the bad neighborhood to be avoided is our own scurvy selves. I know one or two families, at least, in this town, who, for nearly a generation, have been wishing to sell their houses in the outskirts and move into the village, but have not been able to accomplish it, and only death will set them free.
  Granted that the _majority_ are able at last either to own or hire the modern house with all its improvements. While civilization has been improving our houses, it has not equally improved the men who are to inhabit them. It has created palaces, but it was not so easy to create noblemen and kings. And _if the civilized mans pursuits are no worthier than the savages, if he is employed the greater part of his life in obtaining gross necessaries and comforts merely, why should he have a better dwelling than the former?_
  But how do the poor minority fare? Perhaps it will be found, that just in proportion as some have been placed in outward circumstances above the savage, others have been degraded below him. The luxury of one class is counterbalanced by the indigence of another. On the one side is the palace, on the other are the almshouse and silent poor. The myriads who built the pyramids to be the tombs of the Pharaohs were fed on garlic, and it may be were not decently buried themselves. The mason who finishes the cornice of the palace returns at night perchance to a hut not so good as a wigwam. It is a mistake to suppose that, in a country where the usual evidences of civilization exist, the condition of a very large body of the inhabitants may not be as degraded as that of savages. I refer to the degraded poor, not now to the degraded rich.
  To know this I should not need to look farther than to the shanties which every where border our railroads, that last improvement in civilization; where I see in my daily walks human beings living in sties, and all winter with an open door, for the sake of light, without any visible, often imaginable, wood pile, and the forms of both old and young are permanently contracted by the long habit of shrinking from cold and misery, and the development of all their limbs and faculties is checked. It certainly is fair to look at that class by whose labor the works which distinguish this generation are accomplished. Such too, to a greater or less extent, is the condition of the operatives of every denomination in England, which is the great workhouse of the world. Or I could refer you to Ireland, which is marked as one of the white or enlightened spots on the map. Contrast the physical condition of the Irish with that of the North American Indian, or the South Sea
  Islander, or any other savage race before it was degraded by contact with the civilized man. Yet I have no doubt that that peoples rulers are as wise as the average of civilized rulers. Their condition only proves what squalidness may consist with civilization. I hardly need refer now to the laborers in our Southern States who produce the staple exports of this country, and are themselves a staple production of the
  Most men appear never to have considered what a house is, and are actually though needlessly poor all their lives because they think that they must have such a one as their neighbors have. As if one were to wear any sort of coat which the tailor might cut out for him, or, gradually leaving off palmleaf hat or cap of woodchuck skin, complain of hard times because he could not afford to buy him a crown! It is possible to invent a house still more convenient and luxurious than we have, which yet all would admit that man could not afford to pay for.
  Shall we always study to obtain more of these things, and not sometimes to be content with less? Shall the respectable citizen thus gravely teach, by precept and example, the necessity of the young mans providing a certain number of superfluous glow-shoes, and umbrellas, and empty guest chambers for empty guests, before he dies? Why should not our furniture be as simple as the Arabs or the Indians? When I think of the benefactors of the race, whom we have apotheosized as messengers from heaven, bearers of divine gifts to man, I do not see in my mind any retinue at their heels, any car-load of fashionable furniture. Or what if I were to allowwould it not be a singular allowance?that our furniture should be more complex than the Arabs, in proportion as we are morally and intellectually his superiors! At present our houses are cluttered and defiled with it, and a good housewife would sweep out the greater part into the dust hole, and not leave her mornings work undone. Morning work! By the blushes of Aurora and the music of Memnon, what should be mans _morning work_ in this world? I had three pieces of limestone on my desk, but I was terrified to find that they required to be dusted daily, when the furniture of my mind was all undusted still, and I threw them out the window in disgust. How, then, could I have a furnished house? I would rather sit in the open air, for no dust gathers on the grass, unless where man has broken ground.
  It is the luxurious and dissipated who set the fashions which the herd so diligently follow. The traveller who stops at the best houses, so called, soon discovers this, for the publicans presume him to be a
  Sardanapalus, and if he resigned himself to their tender mercies he would soon be completely emasculated. I think that in the railroad car we are inclined to spend more on luxury than on safety and convenience, and it threatens without attaining these to become no better than a modern drawing room, with its divans, and ottomans, and sun-shades, and a hundred other oriental things, which we are taking west with us, invented for the ladies of the harem and the effeminate natives of the
  The man who independently plucked the fruits when he was hungry is become a farmer; and he who stood under a tree for shelter, a housekeeper. We now no longer camp as for a night, but have settled down on earth and forgotten heaven. We have adopted Christianity merely as an improved method of _agri_-culture. We have built for this world a family mansion, and for the next a family tomb. The best works of art are the expression of mans struggle to free himself from this condition, but the effect of our art is merely to make this low state comfortable and that higher state to be forgotten. There is actually no place in this village for a work of _fine_ art, if any had come down to us, to stand, for our lives, our houses and streets, furnish no proper pedestal for it. There is not a nail to hang a picture on, nor a shelf to receive the bust of a hero or a saint. When I consider how our houses are built and paid for, or not paid for, and their internal economy managed and sustained, I wonder that the floor does not give way under the visitor while he is admiring the gewgaws upon the mantel-piece, and let him through into the cellar, to some solid and honest though earthy foundation. I cannot but perceive that this so called rich and refined life is a thing jumped at, and I do not get on in the enjoyment of the _fine_ arts which adorn it, my attention being wholly occupied with the jump; for I remember that the greatest genuine leap, due to human muscles alone, on record, is that of certain wandering Arabs, who are said to have cleared twenty-five feet on level ground. Without factitious support, man is sure to come to earth again beyond that distance. The first question which I am tempted to put to the proprietor of such great impropriety is, Who bolsters you? Are you one of the ninety-seven who fail, or of the three who succeed? Answer me these questions, and then perhaps I may look at your bawbles and find them ornamental. The cart before the horse is neither beautiful nor useful. Before we can adorn our houses with beautiful objects the walls must be stripped, and our lives must be stripped, and beautiful housekeeping and beautiful living be laid for a foundation: now, a taste for the beautiful is most cultivated out of doors, where there is no house and no housekeeper.
  Old Johnson, in his Wonder-Working Providence, speaking of the first settlers of this town, with whom he was contemporary, tells us that
  they burrow themselves in the earth for their first shelter under some hillside, and, casting the soil aloft upon timber, they make a smoky fire against the earth, at the highest side. They did not provide them houses, says he, till the earth, by the Lords blessing, brought forth bread to feed them, and the first years crop was so light that
  they were forced to cut their bread very thin for a long season. The secretary of the Province of New Netherland, writing in Dutch, in 1650, for the information of those who wished to take up land there, states more particularly that those in New Netherland, and especially in New
  England, who have no means to build farmhouses at first according to their wishes, dig a square pit in the ground, cellar fashion, six or seven feet deep, as long and as broad as they think proper, case the earth inside with wood all round the wall, and line the wood with the bark of trees or something else to prevent the caving in of the earth; floor this cellar with plank, and wainscot it overhead for a ceiling, raise a roof of spars clear up, and cover the spars with bark or green sods, so that they can live dry and warm in these houses with their entire families for two, three, and four years, it being understood that partitions are run through those cellars which are adapted to the size of the family. The wealthy and principal men in New England, in the beginning of the colonies, commenced their first dwelling houses in this fashion for two reasons; firstly, in order not to waste time in building, and not to want food the next season; secondly, in order not to discourage poor laboring people whom they brought over in numbers from Fatherland. In the course of three or four years, when the country became adapted to agriculture, they built themselves handsome houses, spending on them several thousands.
  In this course which our ancestors took there was a show of prudence at least, as if their principle were to satisfy the more pressing wants first. But are the more pressing wants satisfied now? When I think of acquiring for myself one of our luxurious dwellings, I am deterred, for, so to speak, the country is not yet adapted to _human_ culture, and we are still forced to cut our _spiritual_ bread far thinner than our forefathers did their wheaten. Not that all architectural ornament is to be neglected even in the rudest periods; but let our houses first be lined with beauty, where they come in contact with our lives, like the tenement of the shellfish, and not overlaid with it. But, alas! I have been inside one or two of them, and know what they are lined with.
  Near the end of March, 1845, I borrowed an axe and went down to the woods by Walden Pond, nearest to where I intended to build my house, and began to cut down some tall, arrowy white pines, still in their youth, for timber. It is difficult to begin without borrowing, but perhaps it is the most generous course thus to permit your fellow-men to have an interest in your enterprise. The owner of the axe, as he released his hold on it, said that it was the apple of his eye; but I returned it sharper than I received it. It was a pleasant hillside where I worked, covered with pine woods, through which I looked out on the pond, and a small open field in the woods where pines and hickories were springing up. The ice in the pond was not yet dissolved, though there were some open spaces, and it was all dark colored and saturated with water. There were some slight flurries of snow during the days that I worked there; but for the most part when I came out on to the railroad, on my way home, its yellow sand heap stretched away gleaming in the hazy atmosphere, and the rails shone in the spring sun, and I heard the lark and pewee and other birds already come to commence another year with us. They were pleasant spring days, in which the winter of mans discontent was thawing as well as the earth, and the life that had lain torpid began to stretch itself. One day, when my axe had come off and I had cut a green hickory for a wedge, driving it with a stone, and had placed the whole to soak in a pond hole in order to swell the wood, I saw a striped snake run into the water, and he lay on the bottom, apparently without inconvenience, as long as I stayed there, or more than a quarter of an hour; perhaps because he had not yet fairly come out of the torpid state. It appeared to me that for a like reason men remain in their present low and primitive condition; but if they should feel the influence of the spring of springs arousing them, they would of necessity rise to a higher and more ethereal life.
  By the middle of April, for I made no haste in my work, but rather made the most of it, my house was framed and ready for the raising. I had already bought the shanty of James Collins, an Irishman who worked on the Fitchburg Railroad, for boards. James Collins shanty was considered an uncommonly fine one. When I called to see it he was not at home. I walked about the outside, at first unobserved from within, the window was so deep and high. It was of small dimensions, with a peaked cottage roof, and not much else to be seen, the dirt being raised five feet all around as if it were a compost heap. The roof was the soundest part, though a good deal warped and made brittle by the sun. Door-sill there was none, but a perennial passage for the hens under the door board. Mrs. C. came to the door and asked me to view it from the inside. The hens were driven in by my approach. It was dark, and had a dirt floor for the most part, dank, clammy, and aguish, only here a board and there a board which would not bear removal. She lighted a lamp to show me the inside of the roof and the walls, and also that the board floor extended under the bed, warning me not to step into the cellar, a sort of dust hole two feet deep. In her own words, they were good boards overhead, good boards all around, and a good window,of two whole squares originally, only the cat had passed out that way lately. There was a stove, a bed, and a place to sit, an infant in the house where it was born, a silk parasol, gilt-framed looking-glass, and a patent new coffee mill nailed to an oak sapling, all told. The bargain was soon concluded, for James had in the meanwhile returned. I to pay four dollars and twenty-five cents to-night, he to vacate at five to-morrow morning, selling to nobody else meanwhile: I to take possession at six. It were well, he said, to be there early, and anticipate certain indistinct but wholly unjust claims on the score of ground rent and fuel. This he assured me was the only encumbrance. At six I passed him and his family on the road. One large bundle held their all,bed, coffee-mill, looking-glass, hens,all but the cat, she took to the woods and became a wild cat, and, as I learned afterward, trod in a trap set for woodchucks, and so became a dead cat at last.
  I dug my cellar in the side of a hill sloping to the south, where a woodchuck had formerly dug his burrow, down through sumach and blackberry roots, and the lowest stain of vegetation, six feet square by seven deep, to a fine sand where potatoes would not freeze in any winter. The sides were left shelving, and not stoned; but the sun having never shone on them, the sand still keeps its place. It was but two hours work. I took particular pleasure in this breaking of ground, for in almost all latitudes men dig into the earth for an equable temperature. Under the most splendid house in the city is still to be found the cellar where they store their roots as of old, and long after the superstructure has disappeared posterity remark its dent in the earth. The house is still but a sort of porch at the entrance of a burrow.
  At length, in the beginning of May, with the help of some of my acquaintances, rather to improve so good an occasion for neighborliness than from any necessity, I set up the frame of my house. No man was ever more honored in the character of his raisers than I. They are destined, I trust, to assist at the raising of loftier structures one day. I began to occupy my house on the 4th of July, as soon as it was boarded and roofed, for the boards were carefully feather-edged and lapped, so that it was perfectly impervious to rain; but before boarding I laid the foundation of a chimney at one end, bringing two cartloads of stones up the hill from the pond in my arms. I built the chimney after my hoeing in the fall, before a fire became necessary for warmth, doing my cooking in the mean while out of doors on the ground, early in the morning: which mode I still think is in some respects more convenient and agreeable than the usual one. When it stormed before my bread was baked, I fixed a few boards over the fire, and sat under them to watch my loaf, and passed some pleasant hours in that way. In those days, when my hands were much employed, I read but little, but the least scraps of paper which lay on the ground, my holder, or tablecloth, afforded me as much entertainment, in fact answered the same purpose as the Iliad.
  It would be worth the while to build still more deliberately than I did, considering, for instance, what foundation a door, a window, a cellar, a garret, have in the nature of man, and perchance never raising any superstructure until we found a better reason for it than our temporal necessities even. There is some of the same fitness in a mans building his own house that there is in a birds building its own nest. Who knows but if men constructed their dwellings with their own hands, and provided food for themselves and families simply and honestly enough, the poetic faculty would be universally developed, as birds universally sing when they are so engaged? But alas! we do like cowbirds and cuckoos, which lay their eggs in nests which other birds have built, and cheer no traveller with their chattering and unmusical notes. Shall we forever resign the pleasure of construction to the carpenter? What does architecture amount to in the experience of the mass of men? I never in all my walks came across a man engaged in so simple and natural an occupation as building his house. We belong to the community. It is not the tailor alone who is the ninth part of a man; it is as much the preacher, and the merchant, and the farmer.
  True, there are architects so called in this country, and I have heard of one at least possessed with the idea of making architectural ornaments have a core of truth, a necessity, and hence a beauty, as if it were a revelation to him. All very well perhaps from his point of view, but only a little better than the common dilettantism. A sentimental reformer in architecture, he began at the cornice, not at the foundation. It was only how to put a core of truth within the ornaments, that every sugar plum in fact might have an almond or caraway seed in it,though I hold that almonds are most wholesome without the sugar,and not how the inhabitant, the indweller, might build truly within and without, and let the ornaments take care of themselves. What reasonable man ever supposed that ornaments were something outward and in the skin merely,that the tortoise got his spotted shell, or the shellfish its mother-o-pearl tints, by such a contract as the inhabitants of Broadway their Trinity Church? But a man has no more to do with the style of architecture of his house than a tortoise with that of its shell: nor need the soldier be so idle as to try to paint the precise color of his virtue on his standard. The enemy will find it out. He may turn pale when the trial comes. This man seemed to me to lean over the cornice, and timidly whisper his half truth to the rude occupants who really knew it better than he. What of architectural beauty I now see, I know has gradually grown from within outward, out of the necessities and character of the indweller, who is the only builder,out of some unconscious truthfulness, and nobleness, without ever a thought for the appearance and whatever additional beauty of this kind is destined to be produced will be preceded by a like unconscious beauty of life. The most interesting dwellings in this country, as the painter knows, are the most unpretending, humble log huts and cottages of the poor commonly; it is the life of the inhabitants whose shells they are, and not any peculiarity in their surfaces merely, which makes them _picturesque;_ and equally interesting will be the citizens suburban box, when his life shall be as simple and as agreeable to the imagination, and there is as little straining after effect in the style of his dwelling. A great proportion of architectural ornaments are literally hollow, and a September gale would strip them off, like borrowed plumes, without injury to the substantials. They can do without _architecture_ who have no olives nor wines in the cellar. What if an equal ado were made about the ornaments of style in literature, and the architects of our bibles spent as much time about their cornices as the architects of our churches do? So are made the _belles-lettres_ and the _beaux-arts_ and their professors.
  Much it concerns a man, forsooth, how a few sticks are slanted over him or under him, and what colors are daubed upon his box. It would signify somewhat, if, in any earnest sense, _he_ slanted them and daubed it; but the spirit having departed out of the tenant, it is of a piece with constructing his own coffin,the architecture of the grave, and
  carpenter is but another name for coffin-maker. One man says, in his despair or indifference to life, take up a handful of the earth at your feet, and paint your house that color. Is he thinking of his last and narrow house? Toss up a copper for it as well. What an abundance of leisure he must have! Why do you take up a handful of dirt? Better paint your house your own complexion; let it turn pale or blush for you. An enterprise to improve the style of cottage architecture! When you have got my ornaments ready I will wear them.
  Before winter I built a chimney, and shingled the sides of my house, which were already impervious to rain, with imperfect and sappy shingles made of the first slice of the log, whose edges I was obliged to straighten with a plane.
  I have thus a tight shingled and plastered house, ten feet wide by fifteen long, and eight-feet posts, with a garret and a closet, a large window on each side, two trap doors, one door at the end, and a brick fireplace opposite. The exact cost of my house, paying the usual price for such materials as I used, but not counting the work, all of which was done by myself, was as follows; and I give the details because very few are able to tell exactly what their houses cost, and fewer still, if any, the separate cost of the various materials which compose them:
  These are all the materials excepting the timber stones and sand, which
  I claimed by squatters right. I have also a small wood-shed adjoining, made chiefly of the stuff which was left after building the house.
  I intend to build me a house which will surpass any on the main street in Concord in grandeur and luxury, as soon as it pleases me as much and will cost me no more than my present one.
  Before I finished my house, wishing to earn ten or twelve dollars by some honest and agreeable method, in order to meet my unusual expenses,
  I planted about two acres and a half of light and sandy soil near it chiefly with beans, but also a small part with potatoes, corn, peas, and turnips. The whole lot contains eleven acres, mostly growing up to pines and hickories, and was sold the preceding season for eight dollars and eight cents an acre. One farmer said that it was good for nothing but to raise cheeping squirrels on. I put no manure whatever on this land, not being the owner, but merely a squatter, and not expecting to cultivate so much again, and I did not quite hoe it all once. I got out several cords of stumps in ploughing, which supplied me with fuel for a long time, and left small circles of virgin mould, easily distinguishable through the summer by the greater luxuriance of the beans there. The dead and for the most part unmerchantable wood behind my house, and the driftwood from the pond, have supplied the remainder of my fuel. I was obliged to hire a team and a man for the ploughing, though I held the plough myself. My farm outgoes for the first season were, for implements, seed, work, &c., $14.72. The seed corn was given me. This never costs anything to speak of, unless you plant more than enough. I got twelve bushels of beans, and eighteen bushels of potatoes, beside some peas and sweet corn. The yellow corn and turnips were too late to come to any thing. My whole income from the farm was
  The next year I did better still, for I spaded up all the land which I required, about a third of an acre, and I learned from the experience of both years, not being in the least awed by many celebrated works on husbandry, Arthur Young among the rest, that if one would live simply and eat only the crop which he raised, and raise no more than he ate, and not exchange it for an insufficient quantity of more luxurious and expensive things, he would need to cultivate only a few rods of ground, and that it would be cheaper to spade up that than to use oxen to plough it, and to select a fresh spot from time to time than to manure the old, and he could do all his necessary farm work as it were with his left hand at odd hours in the summer; and thus he would not be tied to an ox, or horse, or cow, or pig, as at present. I desire to speak impartially on this point, and as one not interested in the success or failure of the present economical and social arrangements. I was more independent than any farmer in Concord, for I was not anchored to a house or farm, but could follow the bent of my genius, which is a very crooked one, every moment. Beside being better off than they already, if my house had been burned or my crops had failed, I should have been nearly as well off as before.
  I am wont to think that men are not so much the keepers of herds as herds are the keepers of men, the former are so much the freer. Men and oxen exchange work; but if we consider necessary work only, the oxen will be seen to have greatly the advantage, their farm is so much the larger. Man does some of his part of the exchange work in his six weeks of haying, and it is no boys play. Certainly no nation that lived simply in all respects, that is, no nation of philosophers, would commit so great a blunder as to use the labor of animals. True, there never was and is not likely soon to be a nation of philosophers, nor am
  I certain it is desirable that there should be. However, _I_ should never have broken a horse or bull and taken him to board for any work he might do for me, for fear I should become a horse-man or a herds-man merely; and if society seems to be the gainer by so doing, are we certain that what is one mans gain is not anothers loss, and that the stable-boy has equal cause with his master to be satisfied? Granted that some public works would not have been constructed without this aid, and let man share the glory of such with the ox and horse; does it follow that he could not have accomplished works yet more worthy of himself in that case? When men begin to do, not merely unnecessary or artistic, but luxurious and idle work, with their assistance, it is inevitable that a few do all the exchange work with the oxen, or, in other words, become the slaves of the strongest. Man thus not only works for the animal within him, but, for a symbol of this, he works for the animal without him. Though we have many substantial houses of brick or stone, the prosperity of the farmer is still measured by the degree to which the barn overshadows the house. This town is said to have the largest houses for oxen, cows, and horses hereabouts, and it is not behindhand in its public buildings; but there are very few halls for free worship or free speech in this county. It should not be by their architecture, but why not even by their power of abstract thought, that nations should seek to commemorate themselves? How much more admirable the Bhagvat-Geeta than all the ruins of the East! Towers and temples are the luxury of princes. A simple and independent mind does not toil at the bidding of any prince. Genius is not a retainer to any emperor, nor is its material silver, or gold, or marble, except to a trifling extent. To what end, pray, is so much stone hammered? In
  Arcadia, when I was there, I did not see any hammering stone. Nations are possessed with an insane ambition to perpetuate the memory of themselves by the amount of hammered stone they leave. What if equal pains were taken to smooth and polish their manners? One piece of good sense would be more memorable than a monument as high as the moon. I love better to see stones in place. The grandeur of Thebes was a vulgar grandeur. More sensible is a rod of stone wall that bounds an honest mans field than a hundred-gated Thebes that has wandered farther from the true end of life. The religion and civilization which are barbaric and heathenish build splendid temples; but what you might call
    Oil and some household utensils,....... 2.00
  So that all the pecuniary outgoes, excepting for washing and mending, which for the most part were done out of the house, and their bills have not yet been received,and these are all and more than all the ways by which money necessarily goes out in this part of the world,were
    house,................................ $ 28.12
    Farm one year,.......................... 14.72
   which subtracted from the sum of the outgoes leaves a balance of
  $25.21 on the one side,this being very nearly the means with which I started, and the measure of expenses to be incurred,and on the other, beside the leisure and independence and health thus secured, a comfortable house for me as long as I choose to occupy it.
  Bread I at first made of pure Indian meal and salt, genuine hoe-cakes, which I baked before my fire out of doors on a shingle or the end of a stick of timber sawed off in building my house; but it was wont to get smoked and to have a piny flavor. I tried flour also; but have at last found a mixture of rye and Indian meal most convenient and agreeable.
  Leaven, which some deem the soul of bread, the _spiritus_ which fills its cellular tissue, which is religiously preserved like the vestal fire,some precious bottle-full, I suppose, first brought over in the
  Mayflower, did the business for America, and its influence is still rising, swelling, spreading, in cerealian billows over the land,this seed I regularly and faithfully procured from the village, till at length one morning I forgot the rules, and scalded my yeast; by which accident I discovered that even this was not indispensable,for my discoveries were not by the synthetic but analytic process,and I have gladly omitted it since, though most housewives earnestly assured me that safe and wholesome bread without yeast might not be, and elderly people prophesied a speedy decay of the vital forces. Yet I find it not to be an essential ingredient, and after going without it for a year am still in the land of the living; and I am glad to escape the trivialness of carrying a bottle-full in my pocket, which would sometimes pop and discharge its contents to my discomfiture. It is simpler and more respectable to omit it. Man is an animal who more than any other can adapt himself to all climates and circumstances. Neither did I put any sal soda, or other acid or alkali, into my bread. It would seem that I made it according to the recipe which Marcus Porcius
  Cato gave about two centuries before Christ. Panem depsticium sic facito. Manus mortariumque bene lavato. Farinam in mortarium indito, aqu paulatim addito, subigitoque pulchre. Ubi bene subegeris, defingito, coquitoque sub testu. Which I take to meanMake kneaded bread thus. Wash your hands and trough well. Put the meal into the trough, add water gradually, and knead it thoroughly. When you have kneaded it well, mould it, and bake it under a cover, that is, in a baking-kettle. Not a word about leaven. But I did not always use this staff of life. At one time, owing to the emptiness of my purse, I saw none of it for more than a month.
  My furniture, part of which I made myself, and the rest cost me nothing of which I have not rendered an account, consisted of a bed, a table, a desk, three chairs, a looking-glass three inches in diameter, a pair of tongs and andirons, a kettle, a skillet, and a frying-pan, a dipper, a wash-bowl, two knives and forks, three plates, one cup, one spoon, a jug for oil, a jug for molasses, and a japanned lamp. None is so poor that he need sit on a pumpkin. That is shiftlessness. There is a plenty of such chairs as I like best in the village garrets to be had for taking them away. Furniture! Thank God, I can sit and I can stand without the aid of a furniture warehouse. What man but a philosopher would not be ashamed to see his furniture packed in a cart and going up country exposed to the light of heaven and the eyes of men, a beggarly account of empty boxes? That is Spauldings furniture. I could never tell from inspecting such a load whether it belonged to a so called rich man or a poor one; the owner always seemed poverty-stricken.
  Even those who seem for a long while not to have any, if you inquire more narrowly you will find have some stored in somebodys barn. I look upon England to-day as an old gentleman who is travelling with a great deal of baggage, trumpery which has accumulated from long housekeeping, which he has not the courage to burn; great trunk, little trunk, bandbox and bundle. Throw away the first three at least. It would surpass the powers of a well man nowadays to take up his bed and walk, and I should certainly advise a sick one to lay down his bed and run.
  I would observe, by the way, that it costs me nothing for curtains, for
  I have no gazers to shut out but the sun and moon, and I am willing that they should look in. The moon will not sour milk nor taint meat of mine, nor will the sun injure my furniture or fade my carpet, and if he is sometimes too warm a friend, I find it still better economy to retreat behind some curtain which nature has provided, than to add a single item to the details of housekeeping. A lady once offered me a mat, but as I had no room to spare within the house, nor time to spare within or without to shake it, I declined it, preferring to wipe my feet on the sod before my door. It is best to avoid the beginnings of evil.
  The customs of some savage nations might, perchance, be profitably imitated by us, for they at least go through the semblance of casting their slough annually; they have the idea of the thing, whether they have the reality or not. Would it not be well if we were to celebrate such a busk, or feast of first fruits, as Bartram describes to have been the custom of the Mucclasse Indians? When a town celebrates the busk, says he, having previously provided themselves with new clothes, new pots, pans, and other household utensils and furniture, they collect all their worn out clothes and other despicable things, sweep and cleanse their houses, squares, and the whole town of their filth, which with all the remaining grain and other old provisions they cast together into one common heap, and consume it with fire. After having taken medicine, and fasted for three days, all the fire in the town is extinguished. During this fast they abstain from the gratification of every appetite and passion whatever. A general amnesty is proclaimed; all malefactors may return to their town.
  As I preferred some things to others, and especially valued my freedom, as I could fare hard and yet succeed well, I did not wish to spend my time in earning rich carpets or other fine furniture, or delicate cookery, or a house in the Grecian or the Gothic style just yet. If there are any to whom it is no interruption to acquire these things, and who know how to use them when acquired, I relinquish to them the pursuit. Some are industrious, and appear to love labor for its own sake, or perhaps because it keeps them out of worse mischief; to such I have at present nothing to say. Those who would not know what to do with more leisure than they now enjoy, I might advise to work twice as hard as they do,work till they pay for themselves, and get their free papers. For myself I found that the occupation of a day-laborer was the most independent of any, especially as it required only thirty or forty days in a year to support one. The laborers day ends with the going down of the sun, and he is then free to devote himself to his chosen pursuit, independent of his labor; but his employer, who speculates from month to month, has no respite from one end of the year to the other.
  Undoubtedly, in this case, what is true for one is truer still for a thousand, as a large house is not proportionally more expensive than a small one, since one roof may cover, one cellar underlie, and one wall separate several apartments. But for my part, I preferred the solitary dwelling. Moreover, it will commonly be cheaper to build the whole yourself than to convince another of the advantage of the common wall; and when you have done this, the common partition, to be much cheaper, must be a thin one, and that other may prove a bad neighbor, and also not keep his side in repair. The only coperation which is commonly possible is exceedingly partial and superficial; and what little true coperation there is, is as if it were not, being a harmony inaudible to men. If a man has faith, he will coperate with equal faith everywhere; if he has not faith, he will continue to live like the rest of the world, whatever company he is joined to. To coperate, in the highest as well as the lowest sense, means _to get our living together_. I heard it proposed lately that two young men should travel together over the world, the one without money, earning his means as he went, before the mast and behind the plow, the other carrying a bill of exchange in his pocket. It was easy to see that they could not long be companions or coperate, since one would not _operate_ at all. They would part at the first interesting crisis in their adventures. Above all, as I have implied, the man who goes alone can start to-day; but he who travels with another must wait till that other is ready, and it may be a long time before they get off.
  I am far from supposing that my case is a peculiar one; no doubt many of my readers would make a similar defence. At doing something,I will not engage that my neighbors shall pronounce it good,I do not hesitate to say that I should be a capital fellow to hire; but what that is, it is for my employer to find out. What _good_ I do, in the common sense of that word, must be aside from my main path, and for the most part wholly unintended. Men say, practically, Begin where you are and such as you are, without aiming mainly to become of more worth, and with kindness aforethought go about doing good. If I were to preach at all in this strain, I should say rather, Set about being good. As if the sun should stop when he had kindled his fires up to the splendor of a moon or a star of the sixth magnitude, and go about like a Robin
  Goodfellow, peeping in at every cottage window, inspiring lunatics, and tainting meats, and making darkness visible, instead of steadily increasing his genial heat and beneficence till he is of such brightness that no mortal can look him in the face, and then, and in the mean while too, going about the world in his own orbit, doing it good, or rather, as a truer philosophy has discovered, the world going about him getting good. When Phaeton, wishing to prove his heavenly birth by his beneficence, had the suns chariot but one day, and drove out of the beaten track, he burned several blocks of houses in the lower streets of heaven, and scorched the surface of the earth, and dried up every spring, and made the great desert of Sahara, till at length Jupiter hurled him headlong to the earth with a thunderbolt, and the sun, through grief at his death, did not shine for a year.
  There is no odor so bad as that which arises from goodness tainted. It is human, it is divine, carrion. If I knew for a certainty that a man was coming to my house with the conscious design of doing me good, I should run for my life, as from that dry and parching wind of the
  African deserts called the simoom, which fills the mouth and nose and ears and eyes with dust till you are suffocated, for fear that I should get some of his good done to me,some of its virus mingled with my blood. No,in this case I would rather suffer evil the natural way. A man is not a good _man_ to me because he will feed me if I should be starving, or warm me if I should be freezing, or pull me out of a ditch if I should ever fall into one. I can find you a Newfoundland dog that will do as much. Philanthropy is not love for ones fellow-man in the broadest sense. Howard was no doubt an exceedingly kind and worthy man in his way, and has his reward; but, comparatively speaking, what are a hundred Howards to _us_, if their philanthropy do not help _us_ in our best estate, when we are most worthy to be helped? I never heard of a philanthropic meeting in which it was sincerely proposed to do any good to me, or the like of me.
  Be sure that you give the poor the aid they most need, though it be your example which leaves them far behind. If you give money, spend yourself with it, and do not merely abandon it to them. We make curious mistakes sometimes. Often the poor man is not so cold and hungry as he is dirty and ragged and gross. It is partly his taste, and not merely his misfortune. If you give him money, he will perhaps buy more rags with it. I was wont to pity the clumsy Irish laborers who cut ice on the pond, in such mean and ragged clothes, while I shivered in my more tidy and somewhat more fashionable garments, till, one bitter cold day, one who had slipped into the water came to my house to warm him, and I saw him strip off three pairs of pants and two pairs of stockings ere he got down to the skin, though they were dirty and ragged enough, it is true, and that he could afford to refuse the _extra_ garments which
  I offered him, he had so many _intra_ ones. This ducking was the very thing he needed. Then I began to pity myself, and I saw that it would be a greater charity to bestow on me a flannel shirt than a whole slop-shop on him. There are a thousand hacking at the branches of evil to one who is striking at the root, and it may be that he who bestows the largest amount of time and money on the needy is doing the most by his mode of life to produce that misery which he strives in vain to relieve. It is the pious slave-breeder devoting the proceeds of every tenth slave to buy a Sundays liberty for the rest. Some show their kindness to the poor by employing them in their kitchens. Would they not be kinder if they employed themselves there? You boast of spending a tenth part of your income in charity; maybe you should spend the nine tenths so, and done with it. Society recovers only a tenth part of the property then. Is this owing to the generosity of him in whose possession it is found, or to the remissness of the officers of justice?

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  for us the road to the great Heavens. So too Parashara speaks
  of Knowledge and universal Life, "in the house of the waters".
  Indra releases the rain by slaying Vritra, but this rain too is the

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  God, the doctrine of Emanations, the evolution of the
  Universe, the Soul and its transmigrations, and its final return to the Source of All. The new era in the history of the Qabalah created by the appearance of this storehouse of legend, philosophy, and anecdote, has continued right down to the present day. Yet nearly every writer who has since espoused the doctrines of the Qabalah has made the
  Zohar his principal textbook, and its exponents have applied themselves assiduously to commentaries, epitomes, and translations - missing, however, with only a few exceptions, the real underlying possibilities of the Qabalistic

1.01_-_Introduction, #The Lotus Sutra, #Anonymous, #Various
  rst up to the last, all had the same name Candrasryapradpa, endowed with the ten epithets. The Dharma that they taught was good in the beginning, the middle, and the end.
  The last buddha fathered eight princes before he renounced household life. The rst was called Mati, the second Sumati, the third Anantamati, the fourth Ratimati, the fth was called Vieamati, the sixth Vimatisamudghtin, the seventh Ghoamati, and the eighth was called Dharmamati. These eight princes were endowed with dignity and power, and each of them ruled over four great continents. Having heard that their father had renounced household life and obtained highest, complete enlightenment, all of them abandoned their kingdoms and also renounced household life. Each caused the spirit of the Mahayana to arise within him, practiced the pure path of discipline and integrity, and became an expounder of the Dharma. They all planted roots of good merit under many thousands of myriads of buddhas.
  At that time, the Buddha Candrasryapradpa taught the Mahayana sutra called Immeasurable Meanings, the instruction for the bodhisattvas and treasured lore of the buddhas. Having taught this sutra, he sat down
  To attain the wisdom of the buddhas.
  Before renouncing household life
  The Buddha fathered eight princes.
  Having seen the Great Sage
  Renounce household life,
  They also followed him
  You are believed in by all and
  Possess the treasure house of the Dharma.
  You are the only one who can understand
  This expounder of the Dharma, Varaprabha,
  Possessed of the treasure house of the Buddha,
  Extensively proclaimed the Lotus Sutra
  This disciple ceaselessly sought these things
  And amused himself from house to house.
  He abandoned recitation of the sutras,

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  gravitation or repulsion. It is absorbed from the infinite
  storehouse of force in nature; the instrument called Chitta
  takes hold of that force, and, when it passes out at the other

1.01_-_Soul_and_God, #The Red Book Liber Novus, #unset, #Zen
  55. In 1912, Jung argued that scholarliness was insufficient if one wanted to become a knower of the human soul. To do this, one had to hang up exact science and put away the scholar's gown, to say farewell to his study and wander with human heart through the world, through the horror of prisons, mad houses and hospitals, through drab suburban pubs, in brothels and gambling dens, through the salons of elegant society, the stock exchanges, the socialist meetings, the churches, the revivals and ecstasies of the sects, to experience love, hate and passion in every form in one's body (New paths of psychology, cw 7, 409).

1.01_-_Tara_the_Divine, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  the British decided to leave India quickly so many of
  her husband's British friends sold their houses in the
  there. She herself stayed in retreat for three years in a
  small house at the foot of the monastery. There, she
  assiduously prayed to Tara. She would sit, not facing
  came to see Khenp06 and myself requesting that we
  quickly go to her retreat house. As she would talk a
  lot about unnecessary things, we doubted the
  forties, he was living in .Kham where he was in
  retreat. His residence was a two-story house. He lived
  on the first floor, and the second floor was occupied

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The wise say that this threefold way is like an iron chain, binding the feet of him who aspires to escape from the prison-house of this world. He who frees himself from the chain achieves Deliverance.

1.01_-_The_Highest_Meaning_of_the_Holy_Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  13. When someone in the eastern house dies, someone of the western
  house joins in the mourning. Better they should be all driven out
  of the country at once.
  Bodhidharma goes right back to sit before Few
  houses Peak;
  0 Lord of Liang, speak no more of going to summon

1.01_-_To_Watanabe_Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  A minor disagreement of some kind between Shinkichir and his mother flared suddenly into a serious altercation. Shinkichir lost control of himself and grabbed his mother by the hair, yanking some strands of it out by the roots. He picked up a sewing needle and jabbed it into her shoulder. His mother fainted away. Members of the household ran in and lifted her up. By sprinkling cold water on her face, they were finally able to revive her.

1.01_-_Two_Powers_Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  9:If you call for the Truth and yet something in you chooses what is false, ignorant and undivine or even simply is unwilling to reject it altogether, then always you will be open to attack and the Grace will recede from you. Detect first what is false or obscure in you and persistently reject it, then alone can you rightly call for the divine Power to transform you.
  10:Do not imagine that truth and falsehood, light and darkness, surrender and selfishness can be allowed to dwell together in the house consecrated to the Divine. The transformation must be integral, and integral therefore the rejection of all that withstands it.
  11:Reject the false notion that the divine Power will do and is bound to do everything for you at your demand and even though you do not satisfy the conditions laid down by the Supreme. Make your surrender true and complete, then only will all else be done for you.

1.02_-_Karma_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  22. Keep Twelve Tissue Remedies or some household remedies and treat the poor.
  28. Sanchita is the accumulated storehouse of actions of previous births. Prarabdha is that part of Karma which has given rise to your present birth. Agami is current action.

1.02_-_Outline_of_Practice, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  desiring. Calamity forever alternates with Prosperity. To dwell in
  the three realms; is to dwell in a burning house. To have a body is
  to suffer. Does anyone with a body know peace? Those who

1.02_-_Prana, #Liber ABA, #Aleister Crowley, #Philosophy
  In an ocean there are huge waves, like mountains, then smaller waves, and still smaller, down to little bubbles, but back of all these is the infinite ocean. The bubble is connected with the infinite ocean at one end, and the huge wave at the other end. So, one may be a gigantic man, and another a little bubble, but each is connected with that infinite ocean of energy, which is the common birthright of every animal that exists. Wherever there is life, the storehouse of infinite energy is behind it. Starting as some fungus, some very minute, microscopic bubble, and all the time drawing from that infinite store-house of energy, a form is changed slowly and steadily until in course of time it becomes a plant, then an animal, then man, ultimately God. This is attained through millions of aeons, but what is time? An increase of speed, an increase of struggle, is able to bridge the gulf of time. That which naturally takes a long time to accomplish can be shortened by the intensity of the action, says the Yogi. A man may go on slowly drawing in this energy from the infinite mass that exists in the universe, and, perhaps, he will require a hundred thousand years to become a Deva, and then, perhaps, five hundred thousand years to become still higher, and, perhaps, five millions of years to become perfect. Given rapid growth, the time will be lessened. Why is it not possible, with sufficient effort, to reach this very perfection in six months or six years? There is no limit. Reason shows that. If an engine, with a certain amount of coal, runs two miles an hour, it will run the distance in less time with a greater supply of coal. Similarly, why shall not the soul, by intensifying its action, attain perfection in this very life? All beings will at last attain to that goal, we know. But who cares to wait all these millions of aeons? Why not reach it immediately, in this body even, in this human form? Why shall I not get that infinite knowledge, infinite power, now?

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  soul is the rider, and this body is the chariot. The master of the
  household, the King, the Self of man, is sitting in this chariot.
  If the horses are very strong, and do not obey the reins, if the

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  He then return ed to India and stayed in the city of
  Tipurar where he built a temple especially to house
  these tantras. He transm itted the Prajnaparamita

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  The P/PC Balance is the very essence of effectiveness. It's validated in every arena of life. We can work with it or against it, but it's there. It's a lighthouse. It's the definition and paradigm of effectiveness upon which the Seven Habits in this book are based.

1.02_-_The_Doctrine_of_the_Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  But the Dasyu is the natural enemy. These dividers, plunderers, harmful powers, these Danavas, sons of the Mother of division, are spoken of by the Rishis under many general appellations. There are Rakshasas; there are Eaters and Devourers, Wolves and Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers. But we are given also many specific names. Vritra, the Serpent, is the grand Adversary; for he obstructs with his coils of darkness all possibility of divine existence and divine action. And even when Vritra is slain by the light, fiercer enemies arise out of him. Shushna afflicts us with his impure and ineffective force, Namuchi fights man by his weaknesses, and others too assail, each with his proper evil. Then there are Vala and the Panis, miser traffickers in the sense-life, stealers and concealers of the higher Light and its illuminations which they can only darken and misuse, - an impious host who are jealous of their store and will not offer sacrifice to the Gods. These and other personalities - they are much more than personifications - of our ignorance, evil, weakness and many limitations make constant war upon man; they encircle him from near or they shoot their arrows at him from afar or even dwell in his gated house in the place of the Gods and with their shapeless stammering mouths and their insufficient breath of force mar his self-expression. They must be expelled, overpowered, slain, thrust down into their nether darkness by the aid of the mighty and helpful deities.
    1 This excerpt is reproduced from the 1946 edition of Hymns to the Mystic Fire. The complete essay which appeared in the Arya is published in The Secret of the Veda with Selected Hymns, Part Three. - Ed.
  The soul of man is a world full of beings, a kingdom in which armies clash to help or hinder a supreme conquest, a house where the gods are our guests and which the demons strive to possess; the fullness of its energies and wideness of its being make a seat of sacrifice spread, arranged and purified for a celestial session.

1.02_-_THE_POOL_OF_TEARS, #Alice in Wonderland, #Lewis Carroll, #Fiction
  [Illustration: Alice at the Mad Tea Party.]
  "I won't indeed!" said Alice, in a great hurry to change the subject of conversation. "Are you--are you fond--of--of dogs? There is such a nice little dog near our house, I should like to show you! It kills all the rats and--oh, dear!" cried Alice in a sorrowful tone. "I'm afraid I've offended it again!" For the Mouse was swimming away from her as hard as it could go, and making quite a commotion in the pool as it went.
  So she called softly after it, "Mouse dear! Do come back again, and we won't talk about cats, or dogs either, if you don't like them!" When the

1.02_-_The_Refusal_of_the_Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  His flowering world becomes a wasteland of dry stones and his life feels meaninglesseven though, like King Minos, he may through titanic effort succeed in building an empire of renown.
  Whatever house he builds, it will be a house of death: a labyrinth of cyclopean walls to hide from him his Minotaur. All he can do is create new problems for himself and await the gradual approach of his disintegration.
  Now when the king heard these words, the light became darkness in his sight and his heart burned for her as with a flame of fire, because he feared lest she should kill herself; and he was filled with perplexity concerning her affair and the kings her suitors. So he said to her: "If thou be determined not to marry and there be no help for it: abstain from going and coming in and out." Then he placed her in a house and shut her up in a chamber, appointing ten old women as duennas to guard her, and forbade her to go forth to the Seven Palaces. Moreover, he made it appear that he was incensed against her, and sent letters to all the kings, giving them to know that she had been stricken with madness by the J i n n .

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  At a certain season of our life we are accustomed to consider every spot as the possible site of a house. I have thus surveyed the country on every side within a dozen miles of where I live. In imagination I have bought all the farms in succession, for all were to be bought, and
  I knew their price. I walked over each farmers premises, tasted his wild apples, discoursed on husbandry with him, took his farm at his price, at any price, mortgaging it to him in my mind; even put a higher price on it,took everything but a deed of it,took his word for his deed, for I dearly love to talk,cultivated it, and him too to some extent, I trust, and withdrew when I had enjoyed it long enough, leaving him to carry it on. This experience entitled me to be regarded as a sort of real-estate broker by my friends. Wherever I sat, there I might live, and the landscape radiated from me accordingly. What is a house but a _sedes_, a seat?better if a country seat. I discovered many a site for a house not likely to be soon improved, which some might have thought too far from the village, but to my eyes the village was too far from it. Well, there I might live, I said; and there I did live, for an hour, a summer and a winter life; saw how I could let the years run off, buffet the winter through, and see the spring come in.
  The future inhabitants of this region, wherever they may place their houses, may be sure that they have been anticipated. An afternoon sufficed to lay out the land into orchard, woodlot, and pasture, and to decide what fine oaks or pines should be left to stand before the door, and whence each blasted tree could be seen to the best advantage; and then I let it lie, fallow perchance, for a man is rich in proportion to the number of things which he can afford to let alone.
  The real attractions of the Hollowell farm, to me, were; its complete retirement, being, about two miles from the village, half a mile from the nearest neighbor, and separated from the highway by a broad field; its bounding on the river, which the owner said protected it by its fogs from frosts in the spring, though that was nothing to me; the gray color and ruinous state of the house and barn, and the dilapidated fences, which put such an interval between me and the last occupant; the hollow and lichen-covered apple trees, gnawed by rabbits, showing what kind of neighbors I should have; but above all, the recollection I had of it from my earliest voyages up the river, when the house was concealed behind a dense grove of red maples, through which I heard the house-dog bark. I was in haste to buy it, before the proprietor finished getting out some rocks, cutting down the hollow apple trees, and grubbing up some young birches which had sprung up in the pasture, or, in short, had made any more of his improvements. To enjoy these advantages I was ready to carry it on; like Atlas, to take the world on my shoulders,I never heard what compensation he received for that,and do all those things which had no other motive or excuse but that I might pay for it and be unmolested in my possession of it; for I knew all the while that it would yield the most abundant crop of the kind I wanted if I could only afford to let it alone. But it turned out as I have said.
  When first I took up my abode in the woods, that is, began to spend my nights as well as days there, which, by accident, was on Independence
  Day, or the Fourth of July, 1845, my house was not finished for winter, but was merely a defence against the rain, without plastering or chimney, the walls being of rough, weather-stained boards, with wide chinks, which made it cool at night. The upright white hewn studs and freshly planed door and window casings gave it a clean and airy look, especially in the morning, when its timbers were saturated with dew, so that I fancied that by noon some sweet gum would exude from them. To my imagination it retained throughout the day more or less of this auroral character, reminding me of a certain house on a mountain which I had visited the year before. This was an airy and unplastered cabin, fit to entertain a travelling god, and where a goddess might trail her garments. The winds which passed over my dwelling were such as sweep over the ridges of mountains, bearing the broken strains, or celestial parts only, of terrestrial music. The morning wind forever blows, the poem of creation is uninterrupted; but few are the ears that hear it.
  The only house I had been the owner of before, if I except a boat, was a tent, which I used occasionally when making excursions in the summer, and this is still rolled up in my garret; but the boat, after passing from hand to hand, has gone down the stream of time. With this more substantial shelter about me, I had made some progress toward settling in the world. This frame, so slightly clad, was a sort of crystallization around me, and reacted on the builder. It was suggestive somewhat as a picture in outlines. I did not need to go outdoors to take the air, for the atmosphere within had lost none of its freshness. It was not so much within doors as behind a door where I sat, even in the rainiest weather. The Harivansa says, An abode without birds is like a meat without seasoning. Such was not my abode, for I found myself suddenly neighbor to the birds; not by having imprisoned one, but having caged myself near them. I was not only nearer to some of those which commonly frequent the garden and the orchard, but to those wilder and more thrilling songsters of the forest which never, or rarely, serenade a villager,the wood-thrush, the veery, the scarlet tanager, the field-sparrow, the whippoorwill, and many others.
  Where I lived was as far off as many a region viewed nightly by astronomers. We are wont to imagine rare and delectable places in some remote and more celestial corner of the system, behind the constellation of Cassiopeias Chair, far from noise and disturbance. I discovered that my house actually had its site in such a withdrawn, but forever new and unprofaned, part of the universe. If it were worth the while to settle in those parts near to the Pleiades or the Hyades, to
  Aldebaran or Altair, then I was really there, or at an equal remoteness from the life which I had left behind, dwindled and twinkling with as fine a ray to my nearest neighbor, and to be seen only in moonless nights by him. Such was that part of creation where I had squatted;
  Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a
  German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it as for them is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the _Nation_ have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether _they_ do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our _lives_ to improve _them_, who will build railroads?
  And if railroads are not built, how shall we get to heaven in season?
  And I am sure that I never read any memorable news in a newspaper. If we read of one man robbed, or murdered, or killed by accident, or one house burned, or one vessel wrecked, or one steamboat blown up, or one cow run over on the Western Railroad, or one mad dog killed, or one lot of grasshoppers in the winter,we never need read of another. One is enough. If you are acquainted with the principle, what do you care for a myriad instances and applications? To a philosopher all _news_, as it is called, is gossip, and they who edit and read it are old women over their tea. Yet not a few are greedy after this gossip. There was such a rush, as I hear, the other day at one of the offices to learn the foreign news by the last arrival, that several large squares of plate glass belonging to the establishment were broken by the pressure,news which I seriously think a ready wit might write a twelve-month, or twelve years, beforehand with sufficient accuracy. As for Spain, for instance, if you know how to throw in Don Carlos and the Infanta, and
  Don Pedro and Seville and Granada, from time to time in the right proportions,they may have changed the names a little since I saw the papers,and serve up a bull-fight when other entertainments fail, it will be true to the letter, and give us as good an idea of the exact state or ruin of things in Spain as the most succinct and lucid reports under this head in the newspapers: and as for England, almost the last significant scrap of news from that quarter was the revolution of 1649; and if you have learned the history of her crops for an average year, you never need attend to that thing again, unless your speculations are of a merely pecuniary character. If one may judge who rarely looks into the newspapers, nothing new does ever happen in foreign parts, a French revolution not excepted.
  If a man should walk through this town and see only the reality, where, think you, would the Mill-dam go to? If he should give us an account of the realities he beheld there, we should not recognize the place in his description. Look at a meeting-house, or a court-house, or a jail, or a shop, or a dwelling-house, and say what that thing really is before a true gaze, and they would all go to pieces in your account of them. Men esteem truth remote, in the outskirts of the system, behind the farthest star, before Adam and after the last man. In eternity there is indeed something true and sublime. But all these times and places and occasions are now and here. God himself culminates in the present moment, and will never be more divine in the lapse of all the ages. And we are enabled to apprehend at all what is sublime and noble only by the perpetual instilling and drenching of the reality that surrounds us. The universe constantly and obediently answers to our conceptions; whether we travel fast or slow, the track is laid for us.

1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE, #Alice in Wonderland, #Lewis Carroll, #Fiction
       he met in the
        house, 'Let
         us both go

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  From the time he was born
  And renounced household life
  Until he obtained the path
  Bearing his last body,
  He will renounce household life
  And attain the path of the Buddha.
  Those with wisdom will be able to understand through these illustrations.
  O riputra! Suppose there were an aged and extremely afuent man, either in a town, city, or country, who has immeasurable wealth, abundant estates, mansions, and servants. He has a spacious house, yet it only has a single entrance. Suppose many people live there, as many as one, two, or even ve hundred people. The buildings are in poor repair, the fences and walls are crumbling, the pillar bases are rotten, and the beams and framework are dangerously tilted.
  Suddenly and unexpectedly, res break out everywhere, setting the house swiftly aame. The children of this man, ten, twenty, or thirty in number are in the house.
  The afuent man, seeing the re breaking out everywhere, becomes alarmed and terried. He thinks:
  I am capable of escaping through the burning entrance in safety, but my children are absorbed in play within the burning house and are not aware [of the re], do not know, are not alarmed or terried, and the
  re is approaching them! They are not troubled about their suffering nor do they intend to leave the house.
  O riputra, this afuent man thought:
  Since I am still physically strong I could take the children out of the house in the folds of my garment or on top of a desk.
  He further thought:
  There is only one entrance to this house and it is very narrow. The children, who are immature and still unaware, are attached to their place of play. They may fall into danger and be burned by the re. I should now tell them of the danger; this house is already burning! They must escape as quickly as they can to avoid being burned by the re!
  Children! Run out immediately!
  Although their father in his concern has given them the proper advice, the children are immersed in their play and do not accept it; they are neither alarmed nor afraid and have no intention of leaving [the burning house].
  Moreover, they do not even know what a re is, the condition of the house, or what they may lose. They merely run about, back and forth, looking at their father.
  Thereupon the afuent man thought:
  This house is already engulfed in ames. If my children and I do not get out, we shall perish in the re. I will now use skillful means to help my children escape from this disaster.
  Since the father already knew that his children were attached to various rare toys and unusual things that each of them liked, he said to them:
  The toys you are fond of are rare and hard to obtain. If you do not take them you will certainly regret it later. Right now, outside the house, there are three kinds of carts. One is yoked to a sheep, one to a deer, and one to an ox. Go play with them. Children! Run out of this burning house immediately and I will give you whatever you want!
  The children, hearing what their father had said about the rare toys, became excited and, in their eagerness to get to them they pushed each other out of the way in a mad rush out of the burning house.
  Then the afuent man saw that his children had got out safely and were sitting unharmed in an open area at a crossroad. He was relieved, happy, and joyful. The children said to their father:
   with jeweled cords and hung with ower garlands. They were thickly piled with fabrics, and red pillows had been placed about. These carts were each yoked to an ox with a spotlessly white hide. These oxen had beautiful bodies with powerful muscles, even gaits, and were as swift as the wind; and there were many attendants guarding them. Why did the afuent man give these carts? Because the man had great and immeasurable wealth and his abundant storehouses were full. He thus thought further:
  Since my treasure has no limit, I should not give my children inferior carts. These are my children and I love them all equally. I have an immeasurable number of large carts such as these, decorated with the seven treasures. I should equally distribute them to each child without discrimination. Why is this? Even if I gave carts like these to everyone in the country, their number would not be exhausted. Why should
  O riputra! What do you think about this? This afuent man gave to his children equally a large cart decorated with precious treasures. Has he deceived them or not?
  riputra replied: No Bhagavat! The afuent man only tried to help his children escape from the disastrous re. He saved their lives and did not deceive them. This is by no means a deception. Why? Because by saving their lives they obtained marvelous toys. Moreover, they were saved from the burning house by skillful means.
  O Bhagavat! If this afuent man had not given them even the smallest cart, it still would not have been a deception. Why is this? Because this afuent man thought before:
  With his great mercy and compassion he incessantly and indefatigably seeks the welfare of all beings and benets them all.
  The Tathgata appears in the triple world, which is like a decaying old house on re, to rescue sentient beings from the re of birth, old age, illness, and death, anxiety, sorrow, suffering, distress, delusion, blindness, and the three poisons of greed, hatred, and ignorance. Thus he leads and inspires sentient beings and causes them to attain highest, complete enlightenment.
  The Tathgatas see all sentient beings burning in the re of birth, old age, illness, and death, anxiety, sorrow, suffering, and distress. Because of the desires of the ve senses and the desire for monetary prot they also experience various kinds of suffering. Because of their attachment and pursuits they experience various kinds of suffering in the present; and in the future they will suffer in the states of existence of hell, animals, and hungry ghosts (pretas). If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution, separation from loved ones, or suffering from encounters with those they dislike.
  Although sentient beings are immersed in such sorrows, they rejoice and play. They are not aware, shocked, startled, or disgusted nor do they seek release. Running around in the burning house of the triple world, they experience great suffering and yet they do not realize it.
  O riputra! Seeing these things the Buddha thought:
   save them. Why is this? Because these sentient beings have not escaped from birth, old age, illness, and death; anxiety, sorrow, suffering, and distress; and are being burned in the blazing house of the triple world.
  How would they be able to understand the Buddhas wisdom?
  O riputra! Although that afuent man had physical strength he did not use it. He only earnestly employed skillful means to save his children from the disaster of the burning house, and later he gave each of them a large cart decorated with precious treasures. The Tathgata is exactly like this.
  Although the Tathgata has power and fearlessness he does not use them, but rescues sentient beings from the burning house of the triple world only through wisdom and skillful means, teaching the three vehicles to the
  rvakas, pratyekabuddhas, and the buddhas, saying:
  Do not take pleasure in living in this burning house of the triple world.
  And do not thirst after inferior objects, sounds, smells, avors, and tangibles. If you are attached to these objects and have desires, then you will be burned. Leave the triple world in haste and you will obtain the three vehiclesthe vehicles for the rvakas, pratyekabuddhas, and buddhas. I denitely guarantee this to you. In the end it will come true. You should be diligent and persistent!
  When they ride in them, sentient beings will enjoy faculties free from corruption and also powers, paths to enlightenment, meditation, liberation, and concentration. And they themselves will attain immeasurable ease and pleasure.
  O riputra! Those beings, wise by nature, who accept the Dharma from the Buddha Bhagavat, who are diligent, persistent, and wish to escape from the triple world quickly, and who are seeking nirvana, are all practicing the rvaka vehicle. They are like those children who left the burning house seeking the cart yoked to a sheep.
  Those beings who accept the Dharma of the Buddha Bhagavat, who are diligent and persevere in seeking the wisdom of the Self-generated One and enjoy tranquility for themselves, who profoundly know the causes of and reasons for existence, are all practicing the pratyekabuddha vehicle.
  They are just like those children who left the burning house seeking the cart yoked to a deer.
  Those beings who accept the Dharma of the Buddha Bhagavat, who are diligent and persevere in seeking the wisdom of the Omniscient One, the wisdom of the Buddha, the wisdom of the Self-generated One, the wisdom acquired without a teacher, the wisdom and insight, powers, and fearlessness of the Tathgata; who are compassionate, put immeasurable sentient beings at ease, benet devas and humans, and save all beings, are all practicing the Mahayana. Bodhisattvas are called mahsattvas (great beings) because they seek this vehicle. They are just like those children who left the burning house seeking the cart yoked to an ox.
  O riputra! That afuent man saw his children leave the burning house safely and arrive at a safe place. Knowing that he had immeasurable wealth, he gave a large cart equally to each child. The Tathgata is exactly like this.
  As the father of all sentient beings he sees that immeasurable thousands of kois of sentient beings escape from the dangers, sufferings, and fears of the triple world through the gates of the Buddhas teaching and attain the pleasure of nirvana.
  Then the Tathgata thought:
  Because I possess the treasure house of the Dharma of all the buddhas, which contains immeasurable limitless wisdom, power, and fearlessness, and because all sentient beings are my children, I will give them equally the Mahayana. I will not allow anyone to attain nirvana merely for himself but will cause everyone to attain it through the Tathgatas nirvana.
  I will give sentient beings who have escaped from the triple world all the toys of the Buddhas meditations and liberations, which are of one character and one kind, are praised by the Noble Ones, and which produce pure and supreme pleasure.
  In the beginning the Tathgata teaches the three vehicles in order to lead sentient beings. And later he saves them through only the Mahayana.
  Why is this? Because the Tathgata possesses the treasure house of the
  Dharma, which contains immeasurable wisdom, power, and fearlessness.
  Suppose there were an afuent man
  Who had a large house,
  And this house was very old,
  On the verge of collapsing.
  Biting, snarling, and barking at each other.
  This house was terrifying,
  Corrupted to this grotesque condition:
  Driven by hunger.
  In this house, with its immeasurable terrors,
  There were many such horrendous things as these.
  Now suppose this old and decaying house
  Belonged to a man,
  And this man came out from it a short distance.
  Soon after, the house suddenly
  Burst into ames behind him.
  Frantically scurried about.
  In this way, the house was extremely terrifying
  With poison and re,
  And disasters more than one.
  Then the householder, who was standing
  Outside the entrance of the house,
  Heard someone say:
  In the midst of their play,
  Your children entered this house.
  Being young and ignorant,
  Hearing this, the afuent man was startled
  And went into the burning house
  To save them from the disaster of the re.
  Increase my distress!
  There is nothing to enjoy now in this house.
  Nevertheless, my children who are absorbed in play
  They are just outside the gate.
  O children! Come out of the house!
  I had these carts made for you.
  To push each other out of the way
  To get out of the house.
  Arriving at an open area,
  The afuent man, seeing that his children
  Had escaped from the burning house
  And were standing at the crossroads,
  Foolish and ignorant,
  They entered a dangerous house
  Full of various poisonous insects,
  There is no peace in the triple world,
  Just like in the burning house,
  Which is full of various suffering
  The Tathgata, who has already left
  The burning house of the triple world,
  Lives in tranquility

1.03_-_Hymns_of_Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    2. O Fire, thine are the call and the offering, thine the purification and the order of the sacrifice, thine the lustration; thou art the fire-bringer for the seeker of the Truth. The annunciation is thine, thou becomest the pilgrim-rite:1 thou art the priest of the Word and the master of the house in our home.
    6. O Fire, thou art Rudra, the mighty one of the great Heaven and thou art the army of the Life-Gods and hast power over all that fills desire. Thou journeyest with dawn-red winds to bear thee and thine is the house of bliss; thou art Pushan and thou guardest with thyself thy worshippers.
    7. O Fire, to one who makes ready and sufficient his works thou art the giver of the treasure; thou art divine Savitri and a founder of the ecstasy. O Master of man, thou art Bhaga and hast power for the riches; thou art the guardian in the house for one who worships thee with his works.
      3 Or, the Goddess tenant of the city.
    8. O Fire, men turn to thee the master of the human being in his house; thee they crown, the king perfect in knowledge. O strong force of Fire, thou masterest all things; thou movest to the thousands and the hundreds and the tens.
    8. May Saraswati effecting our thought and goddess Ila and Bharati who carries all to their goal, the three goddesses, sit on our altar-seat and guard by the self-law of things our gapless house of refuge.
    3. As men who would settle in a home bring into it a beloved friend, the Gods have set the Fire in these human peoples. Let him illumine the desire of the billowing nights, let him be one full of discerning mind in the house for the giver of sacrifice.
    1. The Priest of the call has taken his seat in the house of his priesthood; he is ablaze with light and vivid in radiance, he is full of knowledge and perfect in judgment. He has a mind of wisdom whose workings are invincible and is most rich in treasures: Fire with his tongue of purity is a bringer of the thousand.

1.03_-_On_Children, #unset, #Sri Ramana Maharshi, #Hinduism
  You may house their bodies but not their souls,
  For their souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams.

1.03_-_Questions_and_Answers, #Book of Certitude, #Baha u llah, #Baha i
  ANSWER: If the brother be descended from the father he shall receive his share of the inheritance in the prescribed measure recorded in the Book; but if he be descended from the mother, he shall receive only two thirds of his entitlement, the remaining third reverting to the house of Justice.
  7. QUESTION: Amongst the provisions concerning inheritance it hath been laid down that, should the deceased leave no offspring, their share of the estate is to revert to the house of Justice. In the event of other categories of heirs, such as the father, mother, brother, sister and teacher being similarly absent, do their shares of the inheritance also revert to the house of Justice, or are they dealt with in some other fashion?
  ANSWER: The sacred verse sufficeth. He saith, exalted be His Word: "Should the deceased leave no offspring, their share shall revert to the house of Justice" etc. and "Should the deceased leave offspring, but none of the other categories of heirs that have been specified in the Book, they shall receive two thirds of the inheritance and the remaining third shall revert to the house of Justice" etc. In other words, where there are no offspring, their allotted portion of the inheritance reverteth to the house of Justice; and where there are offspring but the other categories of heirs are lacking, two thirds of the inheritance pass to the offspring, the remaining third reverting to the house of Justice. This ruling hath both general and specific application, which is to say that whenever any category of this latter class of heirs is absent, two thirds of their inheritance pass to the offspring and the remaining third to the house of Justice.
  ANSWER: The basic sum on which Huququ'llah is payable is nineteen mithqals of gold. In other words, when money to the value of this sum hath been acquired, a payment of Huquq falleth due. Likewise Huquq is payable hen the value, not the number, of other forms of property reacheth the prescribed amount. Huququ'llah is payable no more than once. A person, for instance, who acquireth a thousand mithqals of gold, and payeth the Huquq, is not liable to make a further such payment on this sum, but only on what accrueth to it through commerce, business and the like. When this increase, namely the profit realized, reacheth the prescribed sum, one must carry out what God hath decreed. Only when the principal changeth hands is it once more subject to payment of Huquq, as it was the first time. The Primal Point hath directed that Huququ'llah must be paid on the value of whatsoever one possesseth; yet, in this Most Mighty Dispensation, We have exempted the household furnishings, that is such furnishings as are needed, and the residence itself.
  ANSWER: All are charged with obedience to the Kitab-i-Aqdas; whatsoever is revealed therein is the Law of God amid His servants. The injunction on pilgrims to the sacred house to shave the head hath been lifted.
  ANSWER: Should affection be renewed between the couple during their year of patience, the marriage tie is valid, and what is commanded in the Book of God must be observed; but once the year of patience hath been completed and that which is decreed by God taketh place, a further period of waiting is not required. Sexual intercourse between husband and wife is forbidden during their year of patience, and whoso committeth this act must seek God's forgiveness, and, as a punishment, render to the house of Justice a fine of nineteen mithqals of gold.
  ANSWER: It is an obligation to make pilgrimage to one of the two sacred houses; but as to which, it is for the pilgrim to decide.
  ANSWER: Should the teacher have passed away, one third of his share of the inheritance reverteth to the house of Justice, and the remaining two thirds pass to the deceased's, and not the teacher's, offspring.
  ANSWER: By pilgrimage to the sacred house, which is enjoined upon men, is intended both the Most Great house in Baghdad and the house of the Primal Point in Shiraz; pilgrimage to either of these houses sufficeth. They may thus make pilgrimage to whichever lieth nearer to the place where they reside.
  32. QUESTION: Concerning the restoration and preservation of the two houses in the Twin Spots, and the other sites wherein the throne hath been established.
  ANSWER: By the two houses is intended the Most Great house and the house of the Primal Point.
  As for other sites, the people of the areas where these are situated may choose to preserve either each house wherein the throne hath been established, or one of them.
  ANSWER: If the teacher is not of the people of Baha, he doth not inherit. Should there be several teachers, the share is to be divided equally amongst them. If the teacher is deceased, his offspring do not inherit his share, but rather two thirds of it revert to the children of the owner of the estate, and the remaining one third to the house of Justice.
  ANSWER: He saith, exalted be He: "Should the deceased leave no offspring, their share shall revert to the house of Justice..." In conformity with this sacred verse, the residence and personal clothing of the deceased revert to the house of Justice.
  ANSWER: In the laws revealed in Persian We have ordained that in this Most Mighty Dispensation the residence and the household furnishings are exempt-that is, such furnishings as are necessary.
  ANSWER: The determination of the degrees of these penalties rests with the house of Justice.
  ANSWER: These matters likewise rest with the Trustees of the house of Justice.
  72. QUESTION: Again a question hath been asked concerning the residence and personal clothing: are these to revert, in the absence of male offspring, to the house of Justice, or are they to be distributed like the rest of the estate?
  ANSWER: Two thirds of the residence and personal clothing pass to the female offspring, and one third to the house of Justice, which God hath made to be the treasury of the people.
  95. QUESTION: Regarding the appointments of a place of business, which are needed for carrying on one's work or profession: are they subject to the payment of Huququ'llah, or are they covered by the same ruling as the household furnishings?
  ANSWER: They are covered by the same ruling as the household furnishings.
  ANSWER: Since God, exalted be His glory, doth not favour divorce, nothing was revealed on this issue. However, from the beginning of the separation until the end of one year, two people or more must remain informed as witnesses; if, by the end, there is no reconciliation, divorce taketh place. This must be recorded in the registry by the religious judicial officer of the city appointed by the Trustees of the house of Justice. Observance of this procedure is essential lest those that are possessed of an understanding heart be saddened.
  ANSWER: Regarding inheritance, that which the Primal Point hath ordained-may the souls of all else but Him be offered up for His sake-is well pleasing. The existing heirs should receive their allotted shares of the inheritance, while a statement of the remainder must be submitted to the Court of the Most High. In His hand is the source of authority; He ordaineth as He pleaseth. In this regard, a law was revealed in the Land of Mystery,+F1 temporarily awarding the missing heirs' inheritance to the existing heirs until such time as the house of Justice shall be established, when the decree concerning this will be promulgated. The inheritance, however, of those who emigrated in the same year as the Ancient Beauty, hath been awarded to their heirs, and this is a bounty of God bestowed upon them.
  ANSWER: Should a treasure be found, one third thereof is the right of the discoverer, and the other two thirds should be expended by the men of the house of Justice for the welfare of all people. This shall be done after the establishment of the house of Justice, and until that time it shall be committed to the keeping of trustworthy persons in each locality and territory. He, in truth, is the Ruler, the Ordainer, the Omniscient, the All-Informed.

1.03_-_Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  My residence was more favorable, not only to thought, but to serious reading, than a university; and though I was beyond the range of the ordinary circulating library, I had more than ever come within the influence of those books which circulate round the world, whose sentences were first written on bark, and are now merely copied from time to time on to linen paper. Says the poet Mr Camar Uddn Mast,
  Being seated to run through the region of the spiritual world; I have had this advantage in books. To be intoxicated by a single glass of wine; I have experienced this pleasure when I have drunk the liquor of the esoteric doctrines. I kept Homers Iliad on my table through the summer, though I looked at his page only now and then. Incessant labor with my hands, at first, for I had my house to finish and my beans to hoe at the same time, made more study impossible. Yet I sustained myself by the prospect of such reading in future. I read one or two shallow books of travel in the intervals of my work, till that employment made me ashamed of myself, and I asked where it was then that _I_ lived.
  I think that having learned our letters we should read the best that is in literature, and not be forever repeating our a b abs, and words of one syllable, in the fourth or fifth classes, sitting on the lowest and foremost form all our lives. Most men are satisfied if they read or hear read, and perchance have been convicted by the wisdom of one good book, the Bible, and for the rest of their lives vegetate and dissipate their faculties in what is called easy reading. There is a work in several volumes in our Circulating Library entitled Little Reading, which I thought referred to a town of that name which I had not been to. There are those who, like cormorants and ostriches, can digest all sorts of this, even after the fullest dinner of meats and vegetables, for they suffer nothing to be wasted. If others are the machines to provide this provender, they are the machines to read it. They read the nine thousandth tale about Zebulon and Sephronia, and how they loved as none had ever loved before, and neither did the course of their true love run smooth,at any rate, how it did run and stumble, and get up again and go on! how some poor unfortunate got up on to a steeple, who had better never have gone up as far as the belfry; and then, having needlessly got him up there, the happy novelist rings the bell for all the world to come together and hear, O dear! how he did get down again!
  For my part, I think that they had better metamorphose all such aspiring heroes of universal noveldom into man weathercocks, as they used to put heroes among the constellations, and let them swing round there till they are rusty, and not come down at all to bother honest men with their pranks. The next time the novelist rings the bell I will not stir though the meeting-house burn down. The Skip of the
  Tip-Toe-Hop, a Romance of the Middle Ages, by the celebrated author of
  Concord? Can we not hire some Abelard to lecture to us? Alas! what with foddering the cattle and tending the store, we are kept from school too long, and our education is sadly neglected. In this country, the village should in some respects take the place of the nobleman of
  Europe. It should be the patron of the fine arts. It is rich enough. It wants only the magnanimity and refinement. It can spend money enough on such things as farmers and traders value, but it is thought Utopian to propose spending money for things which more intelligent men know to be of far more worth. This town has spent seventeen thousand dollars on a town-house, thank fortune or politics, but probably it will not spend so much on living wit, the true meat to put into that shell, in a hundred years. The one hundred and twenty-five dollars annually subscribed for a Lyceum in the winter is better spent than any other equal sum raised in the town. If we live in the nineteenth century, why should we not enjoy the advantages which the nineteenth century offers?
  Why should our life be in any respect provincial? If we will read newspapers, why not skip the gossip of Boston and take the best newspaper in the world at once?not be sucking the pap of neutral family papers, or browsing Olive-Branches here in New England. Let the reports of all the learned societies come to us, and we will see if they know any thing. Why should we leave it to Harper & Brothers and

1.03_-_Supernatural_Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  motherly little dame who lives underground. The Twin War
  Gods of the Navaho on the way to the house of their father, the
  Sun, had hardly departed from their home, following a holy
  answered, 'if we only knew the way to his dwelling.' 'Ah!' said
  the woman, 'it is a long and dangerous way to the house of your
  father, the Sun. There are many monsters dwelling between

1.03_-_Tara,_Liberator_from_the_Eight_Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  For example, since we know how harmful a thief can be, when one enters
  our house, we dont ask him to sit down and have a cup of tea. In the same
  way, when we know the harm of disturbing emotions, we dont invite them

1.03_-_The_End_of_the_Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I
  would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea.
  We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z

1.03_-_The_Human_Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  It is as he gazes that the revelation of the meaning of a civil and domestic war comes home to him, a war in which not only men of the same race, the same nation, the same clan, but those of the same family and household stand upon opposite sides. All whom the social man holds most dear and sacred, he must meet as enemies and slay, - the worshipped teacher and preceptor, the old friend, comrade and companion in arms, grandsires, uncles, those who stood in the relation to him of father, of son, of grandson, connections by blood and connections by marriage,
  - all these social ties have to be cut asunder by the sword. It is not that he did not know these things before, but he has

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  Now, I don't want you to think I've been spinning out these stories to impress you with my insights and learning. I heard them thirty years ago from my teacher Shju Rjin. He was always lamenting the fading of the Zen transmission. It now hung, he said, by a few thin strands. These concerns of his became deeply engrained in my bones and marrow. They have been forever etched in my liver and bowels. But being afraid that if I spoke out I would have trouble making people believe what I said, I have for a long time kept my silence. I have constantly regretted that you, Mr. Ishii, and the two or three laymen who study here with you, were never able to meet Master Shju. For that reason I have taken up my brush and rashly scribbled down all these verbal complexities on paper. Having finished,
  I find my entire back streaming with profuse sweat, partly in shame, partly in gratitude. My only request is that after reading this letter, you will pass it on to the fire god with instructions to consign it to his eternal storehouse. Ha. Ha.
   a The word chambers (hj), normally the quarters of a head priest, also alludes to the room where the great Layman Vimalakirti taught. An annotation states that the room may have been Ishii's teahouse. b Chij khai, the second of three kinds of "leakage" posited by Tung-shan Liang-chieh, in which the student, while trying to rid himself of delusory thoughts, still remains within the realm of dualism
  (The Eye of Men and Gods, ch. 3). c That is, a shippei, or black-lacquered bamboo stick. d A false makeshift seal carved from melon rind.
  Cold Forest, a selection of quotations from Zen texts he made for students that was first published in
  1769 by Trei. z In Detailed Study of the Fundamental Principles of the Five houses of Zen (Goke sansh yro

1.04_-_Body,_Soul_and_Spirit, #Theosophy, #Rudolf Steiner, #Occultism
  In the course of the childhood of a human being, there comes a moment in which, for the first time, he feels himself to be an independent being distinct from the whole of the rest of the world. For persons with finely-strung natures it is a significant experience. The poet Jean Paul says in his autobiography, "I shall never forget the event which took place within me, hitherto narrated to no one, and of which I can give place and time, when I stood present at the birth of my self-consciousness. As a very small child I stood at the door of the house one morning, looking toward the wood pile on my left, when suddenly the inner revelation 'I am an I' came to me like a flash of lightning from heaven and has remained shining ever since. In that moment my ego had seen itself for the first time and forever. Any deception of memory is hardly to be conceived as possible here, for no narrations by outsiders could have

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Till your spirit filleth the whole world, and the stars are your jewels; till you are as familiar with the ways of God in all ages as with your walk and table; till you are intimately acquainted with that shady nothing out of which the world was made; till you love men so as to desire their happiness with a thirst equal to the zeal of your own; till you delight in God for being good to all; you never enjoy the world. Till you more feel it than your private estate, and are more present in the hemisphere, considering the glories and the beauties there, than in your own house; till you remember how lately you were made, and how wonderful it was when you came into it; and more rejoice in the palace of your glory than if it had been made today morning.
  The world is a mirror of Infinite Beauty, yet no man sees it. It is a Temple of Majesty, yet no man regards it. It is a region of Light and Peace, did not men disquiet it. It is the Paradise of God. It is more to man since he is fallen than it was before. It is the place of Angels and the Gate of Heaven. When Jacob waked out of his dream, he said, God is here, and I wist it not. How dreadful is this place! This is none other than the house of God and the Gate of Heaven.

1.04_-_Hymns_of_Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  the knee may we come to thee with obeisance of surrender
  when thou flamest alight in the house.

1.04_-_KAI_VALYA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  that is, manufactured bodies and minds. Matter and mind are
  like two inexhaustible storehouses. When you have become a
  Yogi you have learned the secret of their control. It was yours
  has been raised it does not die without producing its effect.
  Then again, the mind-stuff is the great storehouse, the support
  of all past desires, reduced to Samskara form; until they have
  so there will be no end to it. It will result in confusion of
  memory, there will be no storehouse of memory.

1.04_-_Reality_Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:SINCE, then, we admit both the claim of the pure Spirit to manifest in us its absolute freedom and the claim of universal Matter to be the mould and condition of our manifestation, we have to find a truth that can entirely reconcile these antagonists and can give to both their due portion in Life and their due justification in Thought, amercing neither of its rights, denying in neither the sovereign truth from which even its errors, even the exclusiveness of its exaggerations draw so constant a strength. For wherever there is an extreme statement that makes such a powerful appeal to the human mind, we may be sure that we are standing in the presence of no mere error, superstition or hallucination, but of some sovereign fact disguised which demands our fealty and will avenge itself if denied or excluded. Herein lies the difficulty of a satisfying solution and the source of that lack of finality which pursues all mere compromises between Spirit and Matter. A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation. True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.
  2:We have found already in the cosmic consciousness a meeting-place where Matter becomes real to Spirit, Spirit becomes real to Matter. For in the cosmic consciousness Mind and Life are intermediaries and no longer, as they seem in the ordinary egoistic mentality, agents of separation, fomenters of an artificial quarrel between the positive and negative principles of the same unknowable Reality. Attaining to the cosmic consciousness Mind, illuminated by a knowledge that perceives at once the truth of Unity and the truth of Multiplicity and seizes on the formulae of their interaction, finds its own discords at once explained and reconciled by the divine Harmony; satisfied, it consents to become the agent of that supreme union between God and Life towards which we tend. Matter reveals itself to the realising thought and to the subtilised senses as the figure and body of Spirit, - Spirit in its self-formative extension. Spirit reveals itself through the same consenting agents as the soul, the truth, the essence of Matter. Both admit and confess each other as divine, real and essentially one. Mind and Life are disclosed in that illumination as at once figures and instruments of the supreme Conscious Being by which It extends and houses Itself in material form and in that form unveils Itself to Its multiple centres of consciousness. Mind attains its self-fulfilment when it becomes a pure mirror of the Truth of Being which expresses itself in the symbols of the universe; Life, when it consciously lends its energies to the perfect self-figuration of the Divine in ever-new forms and activities of the universal existence.
  3:In the light of this conception we can perceive the possibility of a divine life for man in the world which will at once justify Science by disclosing a living sense and intelligible aim for the cosmic and the terrestrial evolution and realise by the transfiguration of the human soul into the divine the great ideal dream of all high religions.

1.04_-_Religion_and_Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  So far, nobody has been able to read the future correctly. There are three reasons for the failure. First, the astrologers do not know how to read the future properly. Secondly, the horoscope is always incorrectly made unless a man is a mathematical genius. And even for such a person it is very difficult to make a correct horoscope. Thirdly, when people say that the stars in this or that house at the time of birth rule your life, they are quite wrong. The stars under which you are born are only
  tape-recorders of physical conditions. They do not rule the future of the soul. There is something beyond, which rules the stars themselves and everything else. The soul belongs to this
  Mother, what is the meaning of the house in the picture?
  I do not remember the picture I sent. A house is generally a place of rest and safety.

1.04_-_Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  I did not read books the first summer; I hoed beans. Nay, I often did better than this. There were times when I could not afford to sacrifice the bloom of the present moment to any work, whether of the head or hands. I love a broad margin to my life. Sometimes, in a summer morning, having taken my accustomed bath, I sat in my sunny doorway from sunrise till noon, rapt in a revery, amidst the pines and hickories and sumachs, in undisturbed solitude and stillness, while the birds sing around or flitted noiseless through the house, until by the sun falling in at my west window, or the noise of some travellers wagon on the distant highway, I was reminded of the lapse of time. I grew in those seasons like corn in the night, and they were far better than any work of the hands would have been. They were not time subtracted from my life, but so much over and above my usual allowance.
  Follow your genius closely enough, and it will not fail to show you a fresh prospect every hour. housework was a pleasant pastime. When my floor was dirty, I rose early, and, setting all my furniture out of doors on the grass, bed and bedstead making but one budget, dashed water on the floor, and sprinkled white sand from the pond on it, and then with a broom scrubbed it clean and white; and by the time the villagers had broken their fast the morning sun had dried my house sufficiently to allow me to move in again, and my meditations were almost uninterupted. It was pleasant to see my whole household effects out on the grass, making a little pile like a gypsys pack, and my three-legged table, from which I did not remove the books and pen and ink, standing amid the pines and hickories. They seemed glad to get out themselves, and as if unwilling to be brought in. I was sometimes tempted to stretch an awning over them and take my seat there. It was worth the while to see the sun shine on these things, and hear the free wind blow on them; so much more interesting most familiar objects look out of doors than in the house. A bird sits on the next bough, life-everlasting grows under the table, and blackberry vines run round its legs; pine cones, chestnut burs, and strawberry leaves are strewn about. It looked as if this was the way these forms came to be transferred to our furniture, to tables, chairs, and bedsteads,because they once stood in their midst.
  My house was on the side of a hill, immediately on the edge of the larger wood, in the midst of a young forest of pitch pines and hickories, and half a dozen rods from the pond, to which a narrow footpath led down the hill. In my front yard grew the strawberry, blackberry, and life-everlasting, johnswort and goldenrod, shrub-oaks and sand-cherry, blueberry and groundnut. Near the end of May, the sand-cherry (_Cerasus pumila_,) adorned the sides of the path with its delicate flowers arranged in umbels cylindrically about its short stems, which last, in the fall, weighed down with good sized and handsome cherries, fell over in wreaths like rays on every side. I tasted them out of compliment to Nature, though they were scarcely palatable. The sumach (_Rhus glabra_,) grew luxuriantly about the house, pushing up through the embankment which I had made, and growing five or six feet the first season. Its broad pinnate tropical leaf was pleasant though strange to look on. The large buds, suddenly pushing out late in the spring from dry sticks which had seemed to be dead, developed themselves as by magic into graceful green and tender boughs, an inch in diameter; and sometimes, as I sat at my window, so heedlessly did they grow and tax their weak joints, I heard a fresh and tender bough suddenly fall like a fan to the ground, when there was not a breath of air stirring, broken off by its own weight. In August, the large masses of berries, which, when in flower, had attracted many wild bees, gradually assumed their bright velvety crimson hue, and by their weight again bent down and broke the tender limbs.
  As I sit at my window this summer afternoon, hawks are circling about my clearing; the tantivy of wild pigeons, flying by twos and threes athwart my view, or perching restless on the white-pine boughs behind my house, gives a voice to the air; a fishhawk dimples the glassy surface of the pond and brings up a fish; a mink steals out of the marsh before my door and seizes a frog by the shore; the sedge is bending under the weight of the reed-birds flitting hither and thither; and for the last half hour I have heard the rattle of railroad cars, now dying away and then reviving like the beat of a partridge, conveying travellers from Boston to the country. For I did not live so out of the world as that boy who, as I hear, was put out to a farmer in the east part of the town, but ere long ran away and came home again, quite down at the heel and homesick. He had never seen such a dull and out-of-the-way place; the folks were all gone off; why, you couldnt even hear the whistle! I doubt if there is such a place in
  Massachusetts now:
  Far through unfrequented woods on the confines of towns, where once only the hunter penetrated by day, in the darkest night dart these bright saloons without the knowledge of their inhabitants; this moment stopping at some brilliant station-house in town or city, where a social crowd is gathered, the next in the Dismal Swamp, scaring the owl and fox. The startings and arrivals of the cars are now the epochs in the village day. They go and come with such regularity and precision, and their whistle can be heard so far, that the farmers set their clocks by them, and thus one well conducted institution regulates a whole country. Have not men improved somewhat in punctuality since the railroad was invented? Do they not talk and think faster in the depot than they did in the stage-office? There is something electrifying in the atmosphere of the former place. I have been astonished at the miracles it has wrought; that some of my neighbors, who, I should have prophesied, once for all, would never get to Boston by so prompt a conveyance, are on hand when the bell rings. To do things railroad fashion is now the by-word; and it is worth the while to be warned so often and so sincerely by any power to get off its track. There is no stopping to read the riot act, no firing over the heads of the mob, in this case. We have constructed a fate, an _Atropos_, that never turns aside. (Let that be the name of your engine.) Men are advertised that at a certain hour and minute these bolts will be shot toward particular points of the compass; yet it interferes with no mans business, and the children go to school on the other track. We live the steadier for it. We are all educated thus to be sons of Tell. The air is full of invisible bolts. Every path but your own is the path of fate. Keep on your own track, then.
  Regularly at half past seven, in one part of the summer, after the evening train had gone by, the whippoorwills chanted their vespers for half an hour, sitting on a stump by my door, or upon the ridge pole of the house. They would begin to sing almost with as much precision as a clock, within five minutes of a particular time, referred to the setting of the sun, every evening. I had a rare opportunity to become acquainted with their habits. Sometimes I heard four or five at once in different parts of the wood, by accident one a bar behind another, and so near me that I distinguished not only the cluck after each note, but often that singular buzzing sound like a fly in a spiders web, only proportionally louder. Sometimes one would circle round and round me in the woods a few feet distant as if tethered by a string, when probably
  I was near its eggs. They sang at intervals throughout the night, and were again as musical as ever just before and about dawn.
  I am not sure that I ever heard the sound of cock-crowing from my clearing, and I thought that it might be worth the while to keep a cockerel for his music merely, as a singing bird. The note of this once wild Indian pheasant is certainly the most remarkable of any birds, and if they could be naturalized without being domesticated, it would soon become the most famous sound in our woods, surpassing the clangor of the goose and the hooting of the owl; and then imagine the cackling of the hens to fill the pauses when their lords clarions rested! No wonder that man added this bird to his tame stock,to say nothing of the eggs and drumsticks. To walk in a winter morning in a wood where these birds abounded, their native woods, and hear the wild cockerels crow on the trees, clear and shrill for miles over the resounding earth, drowning the feebler notes of other birds,think of it! It would put nations on the alert. Who would not be early to rise, and rise earlier and earlier every successive day of his life, till he became unspeakably healthy, wealthy, and wise? This foreign birds note is celebrated by the poets of all countries along with the notes of their native songsters. All climates agree with brave Chanticleer. He is more indigenous even than the natives. His health is ever good, his lungs are sound, his spirits never flag. Even the sailor on the Atlantic and
  Pacific is awakened by his voice; but its shrill sound never roused me from my slumbers. I kept neither dog, cat, cow, pig, nor hens, so that you would have said there was a deficiency of domestic sounds; neither the churn, nor the spinning wheel, nor even the singing of the kettle, nor the hissing of the urn, nor children crying, to comfort one. An old-fashioned man would have lost his senses or died of ennui before this. Not even rats in the wall, for they were starved out, or rather were never baited in,only squirrels on the roof and under the floor, a whippoorwill on the ridge pole, a blue-jay screaming beneath the window, a hare or woodchuck under the house, a screech-owl or a cat-owl behind it, a flock of wild geese or a laughing loon on the pond, and a fox to bark in the night. Not even a lark or an oriole, those mild plantation birds, ever visited my clearing. No cockerels to crow nor hens to cackle in the yard. No yard! but unfenced Nature reaching up to your very sills. A young forest growing up under your meadows, and wild sumachs and blackberry vines breaking through into your cellar; sturdy pitch pines rubbing and creaking against the shingles for want of room, their roots reaching quite under the house. Instead of a scuttle or a blind blown off in the gale,a pine tree snapped off or torn up by the roots behind your house for fuel. Instead of no path to the front-yard gate in the Great Snow,no gate,no front-yard,and no path to the civilized world!

1.04_-_The_33_seven_double_letters, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various
  Two stones build two houses, three stones build six houses, four build twenty-four houses, five build one hundred and twenty houses, six build seven hundred and twenty houses and seven build five thousand and forty 38 houses. From thence further go and reckon what the mouth cannot express and the ear cannot hear.

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  of the woods who have their abode in mountain caverns where
  they maintain households, like human beings. They are hand
  some females, with fine square heads, abundant tresses, and
  the other hand, for people who set out food for them, they reap
  the grain, spin, care for the children, and tidy up the house; and
  if a girl will comb out hemp for them to spin, they will give her
  to the height of a palm tree; he had created for himself a head as
  big as a summer house with bell-shaped pinnacle, eyes as big as
  alms bowls, two tusks as big as giant bulbs or buds; he had the

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  " B " is a sound of internal activity, developing within a space closed by the lips and mouth - hence, a symbolic house. Its pronunciation is Bes, translated by a " house ".
  Ches (guttural Ch as in " loch ")- a Fence. In Astrology it is the sign of the Crab, s Cancer. It is Khephra, the beetle-headed God, representing the midnight Sun. In the ancient Egyptian astrological philosophy, <& Cancer was considered to be the Celestial house of the Soul. Mercury in his aspect of the messenger of the Gods, and Apollo in his role of the Charioteer, are other attributions. The Norse
  Its sacred animal is the Sphinx, whose expression of enigma combining male, female, and animal qualities is an apt symbol of the Great Work brought to perfection. The
  Sepher Yetsirah names Ches " The house of Influence " ; the Lotus is its flower, Onycha its perfume, Maroon its colour, and Amber its jewel.
   called The house of God, and its subsidiary title is " The
  Lord of the Hosts of the Mighty ". The card illustrates the

1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL, #Alice in Wonderland, #Lewis Carroll, #Fiction
  "Why, Mary Ann, what _are_ you doing out here? Run home this moment and fetch me a pair of gloves and a fan! Quick, now!"
  "He took me for his housemaid!" said Alice, as she ran off. "How surprised he'll be when he finds out who I am!" As she said this, she came upon a neat little house, on the door of which was a bright brass plate with the name "W. RABBIT" engraved upon it. She went in without knocking and hurried upstairs, in great fear lest she should meet the real Mary Ann and be turned out of the house before she had found the fan and gloves.
  By this time, Alice had found her way into a tidy little room with a table in the window, and on it a fan and two or three pairs of tiny white kid-gloves; she took up the fan and a pair of the gloves and was just going to leave the room, when her eyes fell upon a little bottle that stood near the looking-glass. She uncorked it and put it to her lips, saying to herself, "I do hope it'll make me grow large again, for, really, I'm quite tired of being such a tiny little thing!"
  "Mary Ann! Mary Ann!" said the voice. "Fetch me my gloves this moment!"
  Then came a little pattering of feet on the stairs. Alice knew it was the Rabbit coming to look for her and she trembled till she shook the house, quite forgetting that she was now about a thousand times as large as the Rabbit and had no reason to be afraid of it.
  Presently the Rabbit came up to the door and tried to open it; but as the door opened inwards and Alice's elbow was pressed hard against it, that attempt proved a failure. Alice heard it say to itself, "Then I'll go 'round and get in at the window."
  "A barrowful of _what_?" thought Alice. But she had not long to doubt, for the next moment a shower of little pebbles came rattling in at the window and some of them hit her in the face. Alice noticed, with some surprise, that the pebbles were all turning into little cakes as they lay on the floor and a bright idea came into her head. "If I eat one of these cakes," she thought, "it's sure to make _some_ change in my size."
  So she swallowed one of the cakes and was delighted to find that she began shrinking directly. As soon as she was small enough to get through the door, she ran out of the house and found quite a crowd of little animals and birds waiting outside. They all made a rush at Alice the moment she appeared, but she ran off as hard as she could and soon found herself safe in a thick wood.
  [Illustration: "The Duchess tucked her arm affectionately into

1.04_-_The_Silent_Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  memory, planning, and calculation. In practice, this is a long period of transition, with setbacks and breakthroughs (the feeling is not so much one of setbacks and breakthroughs as of something being veiled and unveiled in turn) as well as a confrontation of the two processes, the old mental mechanism tending constantly to interfere and to recapture its rights, namely, to convince us that we can't do without it; it may also find some support in a sort of laziness whereby we find it easier "to do as usual." On the other hand, this work of disentanglement is powerfully aided, first by the experience of the descending Force,
  which automatically and tirelessly puts our house in order and exerts a quiet pressure on the rebellious mechanism, as if each wave of thought were seized and frozen in place; secondly, by the accumulation of thousands of increasingly perceptible little experiences, which makes us realize that we can do amazingly well without the mind, and are actually better off without it.
  In fact, gradually we discover that there is no necessity to think.
  rejecting, eliminating, accepting, ordering corrections and changes,
  the Master in the house of Mind, capable of self-empire, samrajya.
  The Yogi goes still further, he is not only a master there but even while in mind in a way, he gets out of it as it were, and stands above or quite back from it and free. For him the image of the factory of thoughts is no longer quite valid; for he sees that thoughts come from outside, from the universal Mind, or universal Nature, sometimes formed and distinct, sometimes unformed and then they are given shape somewhere in us. The principal business of our mind is either a response of acceptance or a refusal to these thought waves (as also vital waves, subtle physical energy waves) or this giving a personalmental form to thought-stuff (or vital movements) from the environing Nature-Force. It was my great debt to Lele that he showed me this.

1.05_-_Adam_Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The upper Sephiros may be considered as real and ideal, and the seven lower ones as actual, and the gap between the mental conception of ideal and actual may be said to correspond to the Abyss wherein all things exist in poten- tiality - but without meaning in themselves. The Abyss is the source of all impressions, and the storehouse, so to speak, of phenomena.

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

1.05_-_Bhakti_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  24. Consider your house as a temple of the Lord, every action as service of Lord, the light that you burn as waving lights to the Lord, every word you speak as the Japa of the Lords Name, your daily walk as perambulation to the Lord. This is an easy way of worship of the Lord.

1.05_-_Buddhism_and_Women, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  abandoned by her servants, she retired to a small
  house away from any other dwelling.
  In her despair, she nonetheless was fortunate to see
  a peasant family during a severe famine in the area.
  All the provisions in the house were exhausted. Only
  a single bowl of rice was left.
  in the 8th and 9th century of our era. When she was
  born, the small lake near her parents' house became
  much larger. This event looked very auspicious and

1.05_-_Christ,_A_Symbol_of_the_Self, #Aion, #Carl Jung, #Psychology
  106 R. Joseph taught: "What is the meaning of the verse, 'And
  none of you shall go out at the door of his house until the
  morning?' (Exodus 12 : 22.) 57 Once permission has been granted

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